The doctrine of praier in generall for all men, that is, vniuersally for all mankind: Proued 1. By the true sence of the words if the Apostle 1. Tim 2. 2. By the reasons, why all men in that since should be praid for. 3. By the doctrine establishing such praier. 4. By the practises of churches, concerning that kind of praier. 5. By the obiections, ansuered. 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.

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 brothe●ly loue , of fruits of righteousnesse , might be more thought vpon , embraced and followed . But howsoeuer it commeth to passe , it goeth with vs far otherwise . And as a bird may be snared by a little twig , that he cannot flie , so we in these daies , by some inferior matter or question , of lesse importance , are drawne away from the greater points ; as Iudgement , Mercie , Fidelitie , and Innocent life : That the cleare light of the Gospel in the fruits and actions of righteousnes and true holinesse ( wherein we should walke all the daies of our life ) cannot gloriously make shew , or shine forth amongst vs . When souldiers haue their charge , what exploit to take in hand : and now to that purpose march in the face of the enemie , from this fierce and resolute minde , to be calmed with a toy , or withdrawne with a false alarum , or stopped by some conceit sodainly happening ; is an infallible presumption and information , that the princes cause is not regarded , they themselues are not trained and expert as they ought to be : and that each man regardeth , neither his own , neither yet his brothers life . So is it in the militarie profession of a christian knight and souldier . The cause we haue in hand is Christs , to professe his name , to walke in his waies . From this if we be caried , either by entisement , or by ●alse persuasion , or by impertinent questions , we shew our selues not to regard ●i●her the cause , or our b●ethren , or the Lord that bought vs . And sure his example , who is that worthie captaine , and Lion of the tribe of Iuda , is worthie the marking and the following , who for the ioy that was set before him , indur●d the Crosse , and despised the shame , Heb. 12.2 . and is set on the right hand of the throne of God : So should we ( little esteeming the things of lesse importance ) with constancie fight the good fight of faith , and runne with pacience , the race that is set before vs , looking vnto Iesus the authour and finisher of our faith , that we might take hold of euerlasting life , in him that liueth and reigneth for euer .

Amongst other things and points of this sort , that trouble many , is this one ; Namely , concerning praier for All men . And some say we ought to pray for all men , and some say we ought not . From thence they grow to reason , concerning Predestination , and Election : so of Calling and Reprobation : then to discerne this mans wo●kes , and that mans life , to salute this man , and let the other passe : Lastly , to conclusions of their owne , without feare , or without regard to discern , eithe● how , or of whom , or to what end , the worde of God be pronounced , spoken , or diuided .

That I might somwhat ( therefore ) relieue such mens ignorance ( of which sort some it may be , haue mooued me to write ) and also shew what I haue preached therin , for the benefite of the congregation wherein I am , from time to time , I haue taken in hand to commit this discourse to the open view : bearing alwaies this minde , that what I haue well spoken to the glorie of God , to persist therin , and to confirme the same : if contra●ily , I haue spoken amisse , to bee the first also , in my congregation to retract the same . For God forbid any Minister should liue in a flocke , to corrupt , to abuse , or to destroy the flocke , Act. 20 , ●● . whereof the holy Ghost hath made them oue●seers : to feed the Church of God , which he hath purchased with that his owne blood .

Now in handling of this question , I see many difficulties to ensue . On the one side , if I saie , Pray for all men : then they will say , What shall become of the Reprobates ? Beholde one that praieth for reprobates . All men shall not bee saued . And all men are not to bee praied for .

On the other side , if I say , All are not to be praied for , I feare I shall speake against the truth , against the Church of God , against scripture it selfe . In this dilemma ( therefore ) I will follow the mind of the Prophet , Aba. 2. I will stand vpon my watch , and hearken what the Lord will say : 1 Reg. 22.14 and whatsoeuer the Lord in his worde saith vnto me , euen that will I speake . Aug. t●m . 7. de v●●● . ●ccl● . ca. 7. Saint Augustines counsell is good , Sileant humanarum contentionum animosa & perniciosa certamina inclinemus aurem verbo dei . Let the lustie and dangerous quarrels of humane contentions keepe silence , let vs encline our eare to the worde of God .

Some haue said , That it is a superfluous thing , to pray for all men , That such men are more charitable in praier then God would haue them to bee , That they doe more worke than euer the Lord required , That it is a superfluous and foolish charitie . And ( therfore ) one in acertain booke , setteth down this state on the question .

But now for the better satisfying of those , which haue beene troubled about this matter , and desired resolution at my hand● , for the remouing of their doubts , we wil a little further consider of the matter , and see what we are to iudge of it by the word of God , which is the perfectest rule that we can go by . Your question ( beloued in the Lord ) is , whether it be lawfull to pray for all men , or no. Yea euen for the verse reprobate , whom God ha●h reiected in his eternall counsell , that they may be saued in the day of the Lord . For that is the state of the qu●stion indeed . To which my answere is . That al men being taken in that sense , we are not , Nay , wee ought not , to pray for all : because all shall not be saued .

In these words ( first ) there is a satisfying promised , and that according to the best rule , ( which is the Word ) and it is w●ll if it be performed .

Secondly , the question is set downe : which I mislike for sundrie causes . First it comprehendeth in it too many things to bee comprehended in one queston . As , Praier , All men , R●probates , Reiection , Eternal counsel of God , Saluation in the day of the Lord ; And euerie one of these will moue manie a question .

Also it containeth a diuision of the question , and so in part to import a resolution . As , when mankind is diuided in the question , into Elect & Reprobate , which sheweth not plaine dealing : and the question not indifferently propounded , which thing should be obserued .

Thirdly , it is farre from the nature of a question in art . Aristo● de demonst. lib. 2. ca. ● . For , Questiones sunt aut simplices aùt coniunctae , Simplices fiunt , de re sumpta cum verbo est ▪ secundo adiacente , vtan homo sit . Coniunctae complectuntur , subiectum & praedicatum , distinctum à verbo est . vt An homo sit risibilis . We are allowed but small allowance , for ●he putting forth of a question : and not to farce in as much as we list . For a simple question is short , and containeth no more than ma● expresse the thing that is spoken of , As , An sit fides , w●ether there be faith or no. And the compound question hath but the nature of the proposition . As , An fides sit iustificans , that is , whether faith be iustifying , or no. And therefore a question must bee proposed indifferently and plainly : Let obiections or exceptions be answered as they may .

Lastly , the verie Pharisies propounded the question more truly ( in respect of the nature of the question ) vnto Christ , than this is , when they said : Is it lawfull to giue tribute vnto Caesar , or no ? And therefore , Ramus . as Ramus noteth out of Aristotle . Amputanda quae supersunt , The things that abound must be abridged . And this is the question , and the onely question , Wheher it bee lawfull to pray for All men or no. For other things contained in the question , they shall bee answered in their place .

Now then wee come vnto the answer . The answer is , That in that sense , they are not to be praied for . And there is a reason added : because all shall not be saued . But these things are matters disputable . And the question not rightly propounded , the answere can not bee much auailable . And as for the reason , it shal stand forth in his place , and come to the sifting . In the meane season we will see , if the foresaid treatise , will yet affoord vs , either another , or a better state than this is . In the same treatise thus it followeth .

God calleth some at one time , and some at another : therefore it is lawfull to pray for them thus . That in Spaine , Portugall , Rom● , Turkie , Iewrie , and in al other pla●es of the world : yea , & of those which do now pe●secute Gods Church , as sometime Paul did : So manie of them as doe belong to Gods etern●ll election , it would p●ease his ●a●estie to conue●t , &c. And a● for the rest wh●ch doe not belong to his ete●nall election and couenant of grace : we are to pray that his will may be done vpon th●m , and he may bee glorified in h●s iudgements vpon them , as he was ●lorified in the ouerth●o● of Pharao and his host .

Neither yet doth this state like me : For herein is the people of the world diuided into Elect and Reprobate , into beleeuers and infidels ; and herein is no charitable praier for the infidell , if hee bee reiected : and where infidels are shut out of our praiers , we cannot well bee said , to praie for all men . And therefore we will seeke further .

gain● in the same treatise : intreating vpon the●e words of Paul . God will that all m●n shall be saued : that is , of all sorts and degrees of men , to s●ue some , of Iewes some , of Gentiles ●o●e , of Ki●gs s●me , &c. It followeth : And the cause of the Apostl●s ●●iting thus to Timothie , was for that the church of God liued then v●der N●r● , A w●cked prince and c●u●●l Ty●ant , and an enemi● to ●he gospell of Christ : Ins●much as some doubted , whe●her he were to be praied for or n● . Therefore the Apostle pu●s them out of doubt for tha● ma●t●r , and sheweth ●hat praie●s n●● be made fo● kings & pri●ces , and All men : And therefore for their prince , though ●ee were a wicked enemie . For that of all m●n , and of all sorts of m●n . God hath his n●mber . And what could they tell , whether he were one of that number or ●o ▪ Therefore they were to pray for him .

Now at the last here is somewhat : the church liuing vnder Nero , and Nero himselfe a cruell enemie , the church praieth for Nero. And the reason , for they knew not whether he were of the number of the elect or no. Yea and praiers must be made for all men , For that of all men , and of all states of men , God hath his number . So that the state here aduouched is : that praier must bee made for all men , for kings and princes , yea though hee were Nero. The reasons are , For that of all men , and of all sorts of men , God hath his number : And we know not whether Nero be elect or reprobate . And therefore to pray for Nero himselfe , let him be what he will . Now at the last we are come to the Apostles , All men : and the words be these .

1. Tim. 2.

I exhort therefore , that first of all Praiers , Supplications , Intercessions , and Giuing of thanks be made for all men , For kings , and for all that are in authoritie , &c.

The question is , Whether al men be to be praied for or no. S. Paul answereth , Let praiers , supplications , intercessions , and giuing of thanks , be made for all men .

But that I may proceed herein , for the edifying of the simple , I will first shew the occasion of this rule , and the circumstance of this place : secondly , I will grow on to the interpretation of the same .

S. Paul the Apostle of the Lord , that Timothie might the better be furnished for the ordering of the Church of Ephesius , first biddeth him take heed , 1. Tim. 1.3 . Act. 2.42 . that he warne ●ome that they teach no other doctrine : for he would haue the doctrine , as we read in the Actes Apostolicall , not mens deuises . That done , he setteth vp publike praier , in the church of Ephesus : and that questioning should not bee made , Whether this man or that man , this king , or that ruler were to be praied for , he t●lleth them , for whom praier should be made . For all men , For kings , and for all that are in authoritie . And this is the occasion of this rule , and the schoolemen thus set it out . Supra docuit Timothaeum quomòdo r●ducat populum ad formam verae fidei ; Aquina● . Hicagit de pertinentibus ad cultum fidei scilicet orati●nibus & obsequijs , & primò ponit doctrinam orationis in communi . In the chapter before the Apostle taught Timothie , here to bring the people to the forme of true and sound faith : here he entreateth of things belonging to the seruice of faith , That is , of praie●s and supplications : And first he setteth down the doctrine of praier in common . And this is the occasion of this rule .

The circumstances are sundrie : and the first is , concerning the Apostles person , the author and giuer of this rule of praier . I ( saith S. Paul ) that haue ben set apart to preach the Gospell , whom God hath counted faithfull , and put in his se●uice , yea I the Apostle of the Gentiles , a chiefe masterbuilder , hauing receiued autho●itie , from the Lord : Exhort that first of all , and before all things , when the church is gathered to heare the word teach them and exhort them . That streight in the beginning , in this sort , and for this purpose they pray vnto and call vpon the Lord . And he ioineth herevnto the foure kinds of praier ( Deprecationes ) deprecations or praiers , intreating the Lord to deliuer vs from all euill , from the daunger of sin , from punishments and plagues ●anging ouer our heads . ( Obsecrationes ) Obsecrations , supplications , when we desire at the hand of God , happier successe in the estate of the church : the plentifull increase of blessings , both spirituall and temporall , to be poured vpon vs : the summe of which good things are comprehended in the Lords praier . Postulationes interpellationes , Intreatings or praiers , when we poure foorth our iniuries before the Lord , pray for the conuersion of them that afflict vs : and when we intreat the Lord one for another , for sauing health , and deliuerance . Gratiarum actiones , Giuing of thanks : when we praise the Lord , for his benefits , renounce our owne strength , confesse all from him and his goodnes . Thus then the Apostle saith : I exhort aboue all things , that publike praier be made in the church and congregation : that is , praiers intreating the Lord for deliuerance , supplications for the increase of Gods gifts , both spirituall and temporall : postulations , intercessions , for conuersion sauing health and deliuerance : giuing of thankes , for the Lords great kindnesse shewed . Let these be made in the congr●gation for all men . Thus far then we see plainely , who commaundeth , the Apostle of the Lord , a sure maister builder , from and by the spirit of God : What he commandeth , publique praier to be made : For whom , For all men .

Now yet for all this , we are not thought to haue gotten any great furtherance or aduantage , towards that state in this question which we looke for , if we remember our selues . For although the Apostle say , Pray for all men : yet it may be in some certaine phrase of speeche . And though it bee pronounced All men : yet in some speciall sence , it may be particuler inough . And so to pray for all men , may be no more to say , Then to pray for some men , or for some men of all sorts , &c. For this phrase All men , is taken sundrie waies : and it may be S. Paul meaneth some one of those particuler waies . And therefore we will speake of them first , and shew which all men we meane . In the treatise before spoken of , there is sundrie distinctions of ( all men ) as in this phrase of speech : Such a man teacheth all the towne grammer ; Al men go in at this gate : when as yet he teacheth no more , then such as come of the towne ; and no moe passe at the gate then such as goe in . Againe this word ( All ) is not put alwaies in the scripture for euery particular man woman , and child : but sometime for the greater part : as , all the Aegiptians came to Ioseph : that is , Gen. 47 . 1● . the greater part . And sometime for the elect : as , As by Adam all die : so by Christ shall all be made aliue : that is , all the elect , &c. Sometime it is taken also for the wicked , as thus : Ye shall be hated of all men for my names sake : that is , of all the wicked . For the auoiding ( therefore ) of these and such like manner of speeches , I set downe in plaine words after this sort , That S. Paul when in this rule aboue specified , commanded to pray for ( All men ) that he meant that wee ought to pray for all men , that is , all people , vniuersall mankind . And for the auoiding of cauilles , in this sence doe I take his words through all this whole discourse : and therefore I will proceed after this sort .

1. First I will shew the interpretation of the words ( Al men ) to that effect , out of holie writers . 2. Secondly the reasons , why all men in that sence should be praied for . 3. Thirdly the doctrine establishing such praier . 4. Fourthlie , the practise of Churches , concerning that kind of praier . 5. Fiftly the Obiections against it .

Forasmuch ( as a holie father saith ) our praier is a speech and talke with God , Of the first . and that he hath taught in his word what manner of persons we should be , and how instructed , vnto whom we come , and what to aske : therefore the counsell of Chrisostome is good to be followed , Chrisost. ●e eo quod scriptum est in Psal. 19 domine deus meus . who thus teacheth , Oratio ergo continua & instans predicatio , necesse est vt habeat mentis vigilantiam : vt agnoscat quis oret , quid oret , ad quem orat . Continuall praier and instant talking vnto God , it is needfull that it haue a watchfulnes of the mind , to discerne who praieth , what he praieth , and to whom he praieth . Of the three circumstances , this is to be considered here , namely what a man praieth : and whether it may bee according to the mind of God or no. For a man to pray for himselfe , necessitie compelleth , ( saith another ) but to pray for others , brotherly loue exhorteth , but more sweet is that praier vnto God , not which necessitie sendeth forth : but which brotherly loue commendeth . Heb. 13. Let ( therefore ) as the Apostle counselleth , brotherly loue continue . And let vs see what we are to pray for , concerning men and mankind , and our brethren in brotherly loue .

Pelli●an . One saith , Hac de causa veteribus crant litae vel litania , quibus pro populo , pro regibus , pro episcopis , pro Repub. alijsquè periculis orientibus , deo supplicabant . Deus enim praedicationem & functionem ministrorum secundat . For this cause in the old churches , they had their lites and litanies , wherwithall they made supplication vnto God for the people , for their kinges , for the Bishops , for the common-weale , for other dangers like to arise and spring . For God doth prosper and giue a blessing vnto the preaching and function of ministers . S. Aug. lib. 4. ad Bonif. cont. duas epist. Pelag. ca. ● . Augustine speaking of the manners of praying in his time saith , Oramus etiam non solum pro nolentibus , verumetiam pro repugnantibus , & oppugnantibus . Quid ergò petimus , nisi vt fiant ex nolentibus volentes , ex repugnantibus consentientes , ex oppugnantibus amantes : à quo , nisi ab illo dè quo scriptum est , praeparatur voluntas à deo . We pray ( saith S. August . ) not only for the vnwilling , but also for such as resist , and for such as fight and set themselues against the truth : then what require we ? But that of vnwilling they may be made willing , of resisters , receiuers , and embraces of the truth : and for such as fight against that , they may bee made louers of the same : Of whom ? but of him , concerning whom it is written , The will is prepared of the Lord. Chrisost. Chris. ad pop. Antioche . h●m . 69. likewise , Nam quarè pro pace , mundique tranquillitate nos iussit orare ? Quare prò omnibus hominibus , cum hic vbique sint latrones , & fures ac sacrilegi , & infinitis pleni facinoribus : & tamen pro omnibus precamur : forsitàn aliqua fiat eorum mutatio . For wherefore hath God commanded vs to pray for peace and tranquillitie of the world ? Wherfore for all men ? When as of all sides , there are theeues , and robbers , and sacrilegious persons : and full of infinite wickednes ; And yes we pray for al , happely there may be made some change of them . And againe . Si verò non prò fidelibus tantum , sed etiam prò infidelibus orare iubemur , cogita quantum mali sit , contra fratres imprecari . If we bee commanded to pray not only for the beleeuers , but also for the infidels , thinke with thy selfe , how great an euill it is to giue forth cursings against the brethren .

Now then that which we here haue said , teacheth vs this much : That wee ought to know what to pray herein , That in brotherly loue & dutie , we ought to commend others vnto God , That ancient churches haue had their letanies , for the people , for kings , for bishops , for the common-weale , That God blesseth the work of the ministery , in such a case . That in S. August . time , they praied for the vnwilling , for the repugners , for the persecutors : That in Chrisostomes time , they praied for the tranquillitie of the world , yea for All men : though the world were full of theeues , murderers , sacrilegious persons , and all kind of wickednes : That we are commanded to pray both for beleeuer and infidell : And I beleeue we shall hardly find a state of men in the world , but they are comprehended , either in brotherly loue , or amongst the beleeuers , or amongst the infidels , or amongst the resisters , or amongst the persecutors , or amongst the theeues , or amongst the murderers , or amongst the sacrilegious persons , or amongst infinite wickednes , or in the world , or amongst All men . And therefore I doe verely thinke , that according to the Apostolical rule of the Apostle , the church of God made their publike praier for all estates , and for All men .

But that it may yet more euidently appeare , we will see what the learned haue thought of these wordes of the Apostle , and whether they may carrie any sense that way , as these Fathers aboue haue spoken , concerning praier , or no.

Amb. in 1. T●m . ca. 2. First ( therefore ) Saint Ambrose , writing vppon these wordes of the Apostle , I exhort therefore , &c. saith after this sort , Haec regula ecclesiastica est tradita à magistro gentium , qua vtuntur sacerdotes nostri , vt prò omnibus supplicent , deprecantes prò regibus huius seculi , &c. This ecclesiasticall rule ( saith the holie father ) is giuen of the master of the Gentiles , which our priests and ministers doe vse , to the intent they may make praier for all men , intreating also for the kings of the world , &c. Here S. Paules rule is a rule in the Church : And the Ministers take it vp and vse it , praying for All men , according to the sense of the Apostle , and for the kings of the world .

Chrisostome likewise , Chrisost. in 1. Tim. ca. 2. Quid autem sibi vult ( primum omnium ) In obsequio scilicet quotidiano , perpetuoque diuinae religionis ritu ; Atque id neuerunt fideles , quomodo diebus singulis , manè & vespere , orationes fundantur ad dominum , quomòdo prò omni mundo , & regibus & omnibus , qui in sublimitate sunt positi , obsecrationes ab ecclesia fiant . But what meaneth that he saith ( first of all ) That is as much to say , in dayly seruice and continuall rite of Gods religion . And further , let the faithfull know that thing howe euerie day , morning and euening , praiers are poured out to the Lord : how euen for the whole world , for kings , and all that are in authority , obsecrations and praiers are made of the Church , &c. This father teacheth , That it was a rule and rite in the Church , euery day , morning and euening , to poure out their praiers for the whole world , and for kings : where we are to note , That he doubteth not to call ( All men ) here specified of the Apostle , the whole world .

Saint Augustine hath thus , Pro omnibus hominibus , Ang. paulin● . ad quest. 9. epist. 59. pro regibus & ijs qui in sublimitate sunt , vt quietam & tranquillam vitam agamus , in omni pietate & charitate . Ne quisquam ( sicut se habe● humanae cogitationis infirmitas ) existimauit ista , non esse facienda pro his à quibus persecutionem patiebatur ecclesia , cum membra Christi ex omni esset hominum genere colligenda , &c. For all men , for kings and all that are in authoritie , that we may lead a quiet and peaceable life , in all godlinesse , &c. That no man ( as is the state of the weakenesse of humane cogitation ) should thinke that those things are not to be done , for them , of whom the Church suffereth persecution : when as the members of Christ , were to be collected and gathered , from , and forth of all sorts of men . As if he should say , Praier for all men , as kings , &c. that we should not thinke , the verie persecutor of the Church of God to be shut out , which yet is the worst state of people , Therefore to pray for all .

Hier. in 1. Tim. 2 Saint Hierom giueth this reason , Pro omnibus hominibus , pro regibus , &c. vt cognoscant deum , siuè vt subiectas habeant gentes . Illorum enim pace , tranquillitas nostra consistit . For all men , and for kings , &c. that they may know God , or that the nations may bee in subiection vnder them : for in their peace our peace consisteth . Saint Hierom teacheth that wee must pray that all men may know God , for the obedience of nations , that the Gospel may haue free passage .

Aquinas . Another saith , Pro omnibus hominibus , cuins ratio est , quia oratio est interpres desiderij nostri : orando enim petimus quod desideramus . Charitas autem requirit , quòd desideremus bonum omnibus , ad quos se extendit , Iac. vlt. 16. Orate pro inuicem vt saluemini . For all men , The reason whereof is , because pra●er is the interpreter of our wants and desires . For in praying , we aske what we need and desire . And loue requireth that we desire good to all men , to whom she doth extend herself . Ia. 5.16 . Pray one for another that ye may be saued . Lira . Lastly , Lira expoundeth them thus , Orandum pro omnibus hominibus generaliter . We are to pray for all men in generall . All these aboue alleaged shew vs , that it was no new thing , to pray for all mankind : to make the rule of the apostle a rule in the Church , to pray for all men , to pray for all rulers , to pray for mankinde ingenerall , that they may be conuerted , that they may know God .

But let vs heare later writers : whether they inferre any new interpretation , or agree vnto these .

First ( then ) Vitus Theodorus thus writeth , Primùm S. Vitu● Theod. Paulus adhortatur , ad orationem & precationem pro omnibus hominibus , praecipué autem pro magistratu , vt per administrationem eius , pacem habeamus , euangelium latius propagandi . Saint Paul ( saith he ) first exhorteth vnto praier and supplications for all men , but especially for all magistrates , that by their gouernment we may haue peace , to the further setting forth of the knowledge of the Gospel : Thus he expoundeth it , Praier for all men , without any restraint , this way or that way .

But instead of many , let vs heare master Caluin , Cal●in . who writing vpon this place , thus saith : Ac initio quidem de publicis orationibus , disserit : quas iubet , non prò fidelibus modo concipi , sèd prò vniuerso genere humano , &c. And sure in the beginning the Apostle disputeth of publike praiers , which he commandeth to be done , not only for the faithfull , but for vniuersall mankind . For thus might some recount with themselues : Why should we be so carefull for the saluation of infidels , with whom wee haue no familiaritie ? is it no inough , if we brethren do mutually pray one for another , and so do commend vnto God his whole church ? They that are without , are nothing vnto vs . With this sinister opinion , Paul meeteth , and commandeth the Ephesians in their praiers , to comprehend All mortall men : and not to restraine their praiers to the bodie of the church onlie . And againe Paul , by my iudgement simplie commandeth , Cal. in his s●rmons vpon . 1. Tim. ca. 2. ser. 11. as oft as publike praiers are made , to make supplications , and to intreat for all men , yea euen for them , which for the present time , haue no coniunction or fellowship with vs . And againe , when Saint Paule commaundeth vs to pray for all men , he giueth vs to vnderstand , that we must exercise our charity one towards another , desiring God to be mercifull to all , and to gather vs togither into his heauenly inheritance : seeing hee hath made and fashioned vs , to his owne Image . Also , following . Yet notwithstanding his mind was to shewe , that we must not onely pray for the faithfull , which are our brethren alreadie , but for them that are very far off : as the poore vnbeleeuers : although there seeme to be a great distance , and a thicke wall betwixt both : yet must we notwithstanding , haue pitie on their destruction , to the end that we might pray to God , that hee would draw them vnto him . And in the next sermon . We haue shewed already what Saint Paules meaning is in this place , Germ. 12. that is to say , That the faithfull pray not onely for the bodie of the church , but generally for all men , as our Lord Iesus Christ exhorteth vs , also : to doe good to them that persecute vs , and pray for them that curse vs . For what know we whether it will please God , to haue mercie vppon them , or no : and bring them to the way of saluation . For we ought to hope well of them , seeing they are created to the image of God . And seeing our saluation commeth onely , for the meere and free goodnes of God ; why will hee not do the like to them , which now are in the way of damnation , as wee were . Therefore the faithfull ought to haue care of them , which are not yet ioyned to them , but are rather their deadly enemies . Thus farre master Caluin , comprehending all mankind and infidels whatsoeuer : to pray for them in hope , for we know not whether the Lord will do as much for them as he hath done for vs : seeing hee created them to his owne image and similitude ,

B●za . The note that Beza giueth , is thus : Vbi absoluit quae ad doctrinam spectant , &c. Hauing absolued and dispatched those things which appartaine to doctrine : he speaketh now in the second place , of the other part of the ministerie of the word , that is , of publike praiers , and first of al declaring this question , For whom we ought to pray : He teacheth that we must pray for All men . Yea , and especially for all maner of magistrates . Lastly , Tremel . extralat . Sira . in 1. Tim. 2. Tremelius thus translateth the wordes , Prò quibusuis hominibus , prò omnibus hominibus ; He translateth them , Prò omnibus filijs hominis . That is , That praiers , supplications , &c. be made , for All the sonnes of man . And these few shall suffice for the late Interpretours , and for the sence of the wordes , All men .

In consideration whereof , we see the Apostles rule expounded , That praiers are to be made , for All men : for vniuersall mankinde , for all the world , for all manner of men , for all men in generall , for all the sonnes of man .

Since that ( therefore ) it is a rule , taught vnto the Church of God by the Apostle , That praiers and supplications should bee made for all mankind : I see no cause why I may not say , Aug. vitali de orando pro incred . epist. 107. and conclude with Saint Augustine , Nunquid cum audieris sacerdotem dei ad eius altare populum hortantem , ad Deum orandum , vel ipsum clara voce orantem , vt incredulas gentes , ad fidem suam , venire compellat : non respondebis , Amen ? An etiam huius fidei sanitati , contraria disputabis ? Nunquid beatissimum Cyprianum , in hoc errasse clamabis , vel susurrabis , vbi pr● inimicis fidei Christiana , vt etiam ipsi ●d eam con●ertantur orare nos docet , &c. Wilt not thou , when thou shalt heare the Priest of God at the Aultar of GOD , exhorting the people to pray vnto the Lord : or when thou shalt heare him himselfe , with a loud voice praying , That it please him to compell in , and driue vnto the faith , and make to come , the vnbeleeuing people and nations , Wilt not thou answere , Amen ? And wilt thou dispute contrarie things , against the soundnes of this faith ? wilt thou crie out or priuily whisper , that blessed Cyprian erred herein ? whereas he teacheth vs to pray for the enemies to Christian faith , that they may be conuerted & brought home thereunto . Lastly , wilt thou blame Paul the Apostle , hauing such kind of praier , for the Iewes infidels , concerning whom , Rom. 10. he saith : Brethren , my hearts desire and praier to God for Israel is , that they might be saued . Thus farre saint Augustine . To conclude then the first part , we haue found a rule out of the sacred scriptures , That we may pray for All men . And what maner of All men , we haue sufficiently heard . I see ( therfore ) no cause but I may thus end . For whom soeuer the Lord commaundeth vs to pray for in our publique praiers , for them we may safely pray : But the Lord by the Apostle saint Paul , commandeth vs in our publique praiers , to pray for All men , for vniuersall mankind , for All men in generall , for the sonnes of man : Therefore we may pray for All men , for all men in generall , for vniuersall mankind , for the sonnes of man .

Of the second part , concerning the Reasons .

NOw we come to the second part : that is , to the Reasons , why all men should be prayed for : and wee will first set downe the rule , and so grow on to our purpose .

1. I exhort ( therfore ) that first of all Praiers , supplications , intercessions , and giuing of thanks , be made for All men : for kings , and for all that are in authoritie . 2. That we may lead a quiet and a peaceable life , in all godlinesse and honestie . 3. For this is good and acceptable in the sight of God our Sauiour , who will that all men shall bee saued , and come vnto the knowledge of the truth .

These wordes containe especially three things : First the exhortation or commaundement , concerning praier in the Church , and for whom , in the first verse , according as I haue set downe .

Secondly , the end and effect , that may come thereof , in the second verse , To lead a quiet life , &c.

Thirdly , A reason of such kind of praier , For it is acceptable in the sight of God , &c. in the third verse .

Concerning the exhortation , or commaundement , which is the first verse , hath beene sufficiently spoken : that is , That it is a commaundement , that praier be made for all mankind in generall : publiquely , and vniuersally in the Church and congregation : yea for kings , and for all that are in authoritie , vnto whom any dignitie or ciuill function is committed . For Christians might thus thinke , That they ought not to pray for them which conferre and bestow all their riches and power to withstand the Gospell , and the kingdome of Christ Iesus : which thing before all things is to bee sought . For Rulers how many so euer they were , at those times , were euen as 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 feare●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 : Psal. 5.4 . for thou art the God , that hast no pleasure in wickednes , neither shall any euill dwell with thee : 73. truely hee is kind and louing vnto Israell , euen vnto such as are of a cleane heart . Psal. 100.3 . 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 , Psal. 50.13 . 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 : 51.17 . the sacrifice to God is a troubled spirit . The Lord said vnto Salomon , 1. Reg 3. 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 . Mat. 1.21 . 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 , Io. 15.5 . the same bringeth forth much fruit : The reason , For without me , Io. 4.23 . 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 , Luk. 9.55 . 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 , Ioh. 6.64 . 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 , Io. 539. 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 p●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 , Aug. in Ench. ad laurent . cap. 102. Ne● 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 , Cal in 1. Tim. cap. 2. vers. 4. 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 , Chrisost. in 1. Tim. 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 , S. Ambrose . Si Deus vtique qui omnipotens dicitur , omnes homines saluos vult fieri , cur non impletur eius voluntas : Sed in omni loq●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 from 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 . Aug. Encher . ad Laurent . 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 , Aug. con● . artic. sibi fals. impos . artic. 2. quam diuina scientia , intrà secretum iusticiae suae continet 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 .

Caluin . 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 autem magis aquum , quàm 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 .

Cal. vpon the first to Tim. ca. 1. vers. 3. ser. 13. Also in his sermons 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 , Tremelius . & 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 , Bullinger . 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 etiam 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 : Erasmus . in 1. Tim. 2. 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 all : and if he gaue himselfe , for the redemption of all : it is meet for vs to endeuour by all means , that his death may indifferently be auaileable vnto all .

Beza . in . 1. Tim. 2. Psal. 4. And Beza giueth this note vpon that verse , saying , Another argument , why churches or congregations ought to pray for all men , without any difference of nation , kind , age , or order ; to wit , because the Lord by calling of all sorts , yea sometimes those that are greatest enemies to the gospell , will haue his church gathered together after this sort : and therefore praiers to bee made for All.

To this point commeth that , that we haue hitherto set down● in both these chapters . First the proposition is made plaine and proued : that praiers , supplications , intercessions , and giuing of thanks , is to be made for all mankind .

Secondly , the reason of the Apostle is expounded to maintaine the proposition , in such ample sort as is required : and that God will haue al men to be saued , and to come to the knowledge of the truth .

Thirdlie , the reasons of the learned gathered herevpon are added also : As , that such praier is to be made for all : that there may be made a change of them : that of persecutors , they may be made cherishers : seeing hee hath made vs to his image , we should exercise our charity one towards another : we must haue compassion on the destruction of infidels : we must follow the example of God that giueth his sun and his rain to the vnrighteous : and we must follow the example of Christ his son , that praied for his persecutors : wee must hope well , because they are created to Gods image . We were in the way of damnation , God may do as much for them as he did for vs : we may not despaire of them : the saluation of all is well pleasing to God : we are in this world to set forward the good will of God : our loue must not be a straitlaced loue , but a gospell-like loue , to loue euen the wicked . If God gaue his son for all : If Christ offered himselfe for a redemption for all , we must indeuour by all meanes , that his death may be auileable to all . And therefore I conclude , that such a praier is neither superstitious nor superfluous , nor more charitable then God requireth ; but most holy , accepted , religious , and agreeable to the mind , purpose , and will of God . And thus much concerning the two first points .

The third part . Of the doctrine establishing such praier .

THese things being thus deliuered , concerning the Apostles rule of publike praier , for mankinde , I come to the doctrine thereof , and to shew how by doctrine it standeth : and that Gods children ought so to pray .

I find concerning praier for others , two grounds or foundations from whence they flow , and wherunto they haue respect and relation , that is :

Election . Vocation .

The first setteth downe knowledge , assurance , manifest euidence , concerning the persons spoken of , and praied for .

The second an heartie desire , an expectation , an attendant hope : 1. Cor. 9.10 . that he which aireth , should aire in hope , and that he that thresheth in hope , should be partaker of his hope . For if we hope for that we see not , we do with patience abide for it . Rom. ● . But of these two points , I will speake more at large : and first of praier grounded in election .

When the great shepheard of the sheepe , the Lord Iesus walked on earth , and chose vnto himselfe his twelue disciples : these he taught , these he instructed , he shewed vnto them his works , his secrets , his glory . They heard the voice of God aucthorising his Christ . If they were weake , he strengthened them . If they were worldly , he reproued them . If they were ignorant he opened their wits : he reproued their enemies , excused his disciples , shewed them the readinesse of the tempter , armed them against temptations , teacheth them to watch and to pray , confirmeth them with his spirit and grace : So of all sides prepareth them to the seruice and worke , wherevnto it was his good pleasure to send them ( according as it is written ) You haue not chosen me , Io. 15.16 . but I haue chosen you , and ordained you , that ye goe and bring foorth fruit , and that your fruit remaine , &c. This his flocke so instructed , and taught , so conformed to his heauenly purpose , was notwithstanding of two sorts of people . For it consisted of Elect and Reprobate , Haue I not chosen you twelue , and one of you is a diuill ? Iohn 6. ● . He spake it of Iudas Iscariot , the sonne of Simon : for it was he that should betray him , though he was one of the twelue . And as the Lord instructed & taught them , so also this bondslaue of Satan , euen Iudas , the Lord ceased not to speake vnto , to reproue , and to checke : As to say vnto them , That one of them is a diuell , That one of them should betray him , Mat. 26.21 . That he dippeth his hand with him in the dish : to say , Friend wherefore art thou come , Iudas betraiest thou the sonne of man with a kisse ? It had beene better for that man hee had neuer beene borne : He that eateth with me , hath lift vp his heele against me . All which reproouing spoken from him , as hauing authoritie : and not as the Scribes and Pharisies , had beene sufficient to haue pierced the flintie and adamant heart , had not Satan so throughly bewitched and possessed him , to that his vile and traiterous purpose .

When Iesus knew ( therefore ) that his houre was come , that he should depart out of the world , vnto the Father . Forasmuch as he loued his owne , which were in the world , vnto the end , he loued them : Iohn . 13. And therefore ( as we reade ) commendeth them being taught and instructed of him , vnto the father , saying : I haue declared thy name vnto the men which thou gauest me , out of the world . Thine they were , and thou gauest them me , Iohn . 17. ● . and they haue kept thy word . Againe , while I was with them in the world , I kept them in thy name . Those that thou gauest me , haue I kept , and none of them is lost , but the childe of perdition , that the scriptures might be fulfilled . For these he praieth vnto the Father , saying : I pray for them , I pray not for the world , Iohn 17.9 . but for them which thou hast giuen me , for they are thine .

Consider in this most heauenly and diuine praier , these points and circumstances .

1. Who praieth . 2. For whome he praieth not . 3. For whom he praieth . 4. And the reason .

He that praieth , is that true shepheard , that laboured painfully , that wrought righteousnesse , that was without sinne , that came to be the light of the Gentiles , and the glorie of his people Israel , That giueth vp , as it were in this praier , his account to his Father , that careth for mankind , that prepareth his Disciples to send into all the world , that hath gotten redemption for his people , that worketh the ouerthrow of the kingdome of sinne , and Sathan ; euen Christ Iesus , God and man , entring into the secrets of the Godhead : euen he as now departing out of the worlde , vnto the Father , concerning his office , which he receiued of the Father , thus humbled as man , maketh intercession and praier 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 wo●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 . Iohn 17. 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 , Iohn 17.12 . 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 , Caluin in Io. cap. 17. 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 fiden● 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 , o●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 contra●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 , Eph. 1.4 . 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 : Rom. ● . 32 . Mat. 27.18 . Heb. 1.2 . 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 : 1. Cor. 1.30 . 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 , vnto the going downe of the same . He being the fountaine and fulnes of all good things , hath prepared marriage for his son , and inuited guests thereunto : whereby is vnderstood , That he tendreth vnto mankind , the holy fellowship of his son Christ Iesus , That he wil in him gather together his people , his saints , his church : and lastly bestow vpon them the most comfortable and heauenly ioies eternall in his glorious kingdome . Rom. 10.4 . For Christ is the end of the law , for righteousnes , to all that beleeue . Neither tendeth the worke of the righteous God in his couenant to any other point , Hos. 2.20 . but this , That Christ should be their God , his church married vnto him in faithfulnes , that they might know the Lord . And that he might be as is written : I will be a father vnto you , and you shall be my sons and daughters , saith the Lord God almightie . To this end , 6.18 . and for this holie calling , and that it might be truely said as a iudgement against the wicked world and worldlings one day , for contempt of the gospell : What could I haue done any more to my vineyeard , that I haue not done vnto it . Esa. 5.4 . Therefore is God like vnto a certaine man , that made a great supper , and bad many : Luk. 14 16. and sent his seruant at supper time to say to them that were bidden , Come , for all things are now readie . But they all with one mind began to make excuse , &c. Mat. ●2 . 3 . Or as it is in S. Mathew , they would not to come . God extended towards the Iews a double grace , or fauour . First he preferred them before other nations , that if they will heare his voice indeed , and keepe his couenant , then shall ye be my cheife treasure aboue all people : Exo. 19.6 . though all the world be mine . A kingdome , priesthood , a holie nation : thus would the Lord build them vp , and not lucke them downe . Secondly by his prophets he opened to them his wil , his fauour , his adoption , Gen. 17.7 . That he would be their God , and the God of their seed ; but they made excuse , but they would not come , they would not know the day of their visitation , most ingratefully reiecting the feast , contemning God , and contemning saluation .

Therefore now let vs heare , what the Lord saith , Ro. 11 . 11.1● not onely to the Iew , but to the Gentiles , yea to all the world . For through their fall , saluation commeth to the Gentils to prouoke them to follow them : and the f●l of them is the riches of the world . This world vnto these riches , thus the Lord inuiteth , and calleth , and sheweth forth his will vnto them .

Luk. 14.21 . a a This is , that vniu●rsall calling , whereby by the outward preaching of ●he word , God In●iteth All together vnto him Then was the good man of the house angrie , and said to his seruant , Goe out quickly into the streets , and lanes of the citie , and bring in hether the poore and the maimed , and the halt and the blind . And the seruant said , It is done as thou hast commanded , and yet there is rome . Then the maister said to the seruant , Go out into the high waies , and hedges , and compell them to come in : that mine house may be filled . Esa. 25.9 . b b The church shall be gathered vnder Christ , of Iews , and Gentils ; described as asumptuous feast . And in this mountaine shall the Lord of hostes make vnto all people a feast of fat things , euen a feast of fined wines , and of fat things full of marrow , of wines fined and purified . Mat. 28.19 . c c The gospel published euery where , should bring all nations i●to the obedience of the faith . And to confirme the same with babtisme , a signe and ●e●le of the gospell . Go therefore and teach all nations , babtising them in the name of the father , and of the son , and of the holy ghost . Mar. 16.15 . Go into al the world , and preach the gospell to euery creature . Esa. 53.6 . d d The promise of gra●e is v●iu●r●all . All wee like sheepe haue gone astray , wee haue turned euerie one to his owne way , and the Lord hath laid vpon him the iniquitie of vs all . Io. 1.29 . e e Christ , by the ●ac●ifice of his death taketh away the sins of the world , and reconcileth man to God . Behold that lambe of God , that taketh away the sins of the world . Io. 3.16 . f f The lo●e of God the chiefe cause & we●spring● of our saluation . Faith in Christ is liuely and a●aileable to all men . Therefore Ch●●st brought life because our heauenly father wold not that mankind , whom he loued should perish . Grace by Christ is declared to be the only health and saluation of the world . God so loued the world , that he gaue his only begotten sonne , that whosoeuer beleeueth in him should not perish : but haue euerlasting life . For God sent not his son into the world , that he should condemn the world , but that the world through him might bee saued . 1. Iohn 2. vers. 2. And he is the reconciliation for our sins . And not for ours only , but also for the sins of the whole world . Ro. 11.32 . g g All guiltie of infidelitie , that saluation might be only of his goodnes . For God hath shut vp al in vnbeleefe , that he might haue mercie on all . Mat. 11.28 . h h Christ said without exception , All that labour , and are loaden , least any through doubtfulnes should not draw neere and come . Therefore he calleth not one man or other , the Iewes onely , the learned or the noble , but he calleth all , Children , olde men , rich men , poore men , of what profession , sex , nation , or age , &c. Come vnto me al ye that are weary and laden , and I will ease you . Ezech. 18.23 . i i The wonderfull loue of God , towardes mankinde , That he would All to be saued , and that without respect , he stretcheth out his hand to All. As I liue I will not the death of a sinner ; but rather that he conuert and liue . 2. Pet. 3.9 . k k The dutie of Gods church and of man to further this purpose of the Lord , and to pray that it may so come to passe . The Lord of that promise is not slacke , as some men count slacken●s●e , but is patient towards vs , and would haue no man to p●rish : but would All men to come to repentance . 1. Tim. 2. l l God excludeth no estate from saluation for God would his gospell to be declared to All men , according to the commandement of Christ . Preach the Gospell to euery creature , Mark . 16. I exhort ( therefore ) that first of all praiers , supplications , intercessions , and giuing of thankes bee made for all men : For kinges , 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 to the acknowledging of the truth .

Vniuersall vocation or calling , is a setting forth and manifest declaration of the good pleasure and will of God , whereby he doth draw and bring vs to the knowledge of faith and saluation in him . Or , as an other saith , When by the preaching of the Gospell wee are called out of the world , That we should be a new creature , or spirituall kings and priests vnto God .

For the manifestation wherof , according to the scriptures set downe , wee gather these circumstances to bee considered . 1. Who calleth , and what moueth him thereunto . 2. The meanes of calling . 3. Whom he calleth . 4. The dutie of man , to preach and to pray , for the effecting thereof .

For the first , The Creator & louer of man , euen God thy sauiour and redeemer , which hath said , Feare not , Esay 43. for I haue redeemed thee , I haue called thee by thy name , Thou art my owne : If thou goest through the water , I will be with thee : The strong flouds shall not ouerwhelme thee : and if thou walkest through the fire , it shall not burne thee , and the flame shall not kindle vpon thee , For I am thy Lord , thy God , Verse 5. thy holy one of Israel , thy sauiour , &c. Feare not , for I am with thee , I will bring thy seed from the East , and gather thee together , from the West ; I wil say to the North , Let go , and to the South , Keepe not backe : but bring me my sonnes from farre , and my daughters from the ends of the world . Euen all these that bee called after my name , For them haue I created , fashioned , and made for mine honour . This Lord is that good man of the house , that prepared all things readie : that is , the Lord of hoasts , that inuiteth all nations , that fetcheth his people from the endes of the world , Esa. 55. that prepareth the daintie feast , that saieth , Come to the waters All ye thirstie , come buy wine and milke , without any money : that reioiceth if they come , that is moued with zeale , if they come not . Which saith , Incline your eares and come vnto me , take heed , I say , and your soule shall liue . Vers. 3. 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 , 56.5 . that shall not perish . Thus saith he , Behold I am here , 65.1 . 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 , Psal. 130 , 7. 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 : when 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 , ●zech. 16. 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 . Rom. 5. ● . 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 , Iohn . 3. Rom. 8.31 . 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 , 2. Cor. 3 . 1● . but so let vs reioyce in the same , that we way enioy the benefite of the same , 1. Iohn 3.18 . 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 , Gal. 1.8 . 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 , Phil. 3.8 . 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 , Luke 2.10 . 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 , 1. Cor. 1.30 . and redemption , being vnto them which are called , both of the Iewes and Gentiles , 1. Cor. 1.24 . 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 , Ephe. 1.3 . hath begotten vs againe , vnto a liuely hope , by the resurrection of Iesus Christ from the dead , 1. Pet. 1.3 . 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 ●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 , Rom. 12. ● . 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 , Cal. instit● . lib. 4. ca. 15.6 . 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 the father giueth , the son laieth downe his life for the sins of the world , and the holy spirit of God sanctifieth our hearts . For he performeth that washing inwardly in the soul , which the water is said to do outwardly to the body .

Now after that our good and gracious God , hath thus into his peculiar , and family receiued vs , as his children and sonnes , as a louing father , most carefull of his people and chosen ones , he forsaketh vs not , but cherisheth and feedeth vs in the whole and continual course of our life . And therfore vnto his church he hath giuen by the hand of his only begotten son , a spirituall and heauenly banket , where our Sauiour Christ is vnto vs that bread of life , wherewithal our soules should be fed , to the true and blessed immortallitie , and to haue the end euerlasting life . And therfore at this holy supper , being so called , of the first institution thereof , the Lord Christ promiseth and sealeth vnto the faithful , That his bodie was broken and offered on the crosse , and his bloud so surely and truly shead , as with my eies I beheld the bread of the Lord to bee broken , and the cup to be destributed : and therefore so surely is the child of God fed to life euerlasting , by his bodie crucified , and his precious blood shead : as my bodie , is outwardlie fed by the hand of the minister , by the bread and cup which are giuen vnto me , as sure pledges of the same .

1. Cor. 10.16 . To this end saith the Apostle , The cup of blessing which wee blesse , is it not the communion of the blood of Christ ? The bread which we breake , is it not the communion of the bodie of Christ ? 1. Cor. 11.26 . For we that are many , are one bread and one bodie , because we all are partakers of one bread . For as often as ye shal eat this bread , and drinke this cup ; yee shew the Lords death , till hee come . In this holy institution of the Lord therefore we seeke the confirmation of our faith , our vniting vnto Christ , the testification of our obedience to the church of God , our desire and loue that we haue to dwell togither in vnitie , our gladnes when they come together to eat : that we may confirme the peace , vnitie and loue of brethren . For that holy supper sheweth foorth vnto vs , that vnder one head , we are all made the members of Christ Iesus , because we are all made partakers of one bread .

But herein I may say , woe to the world , because of offences , yea the offences ( I say ) against this holy institution of the Lord ; who are desirous hereof to be partakers ? who applieth and vseth it ? as the remembrance of the death of Christ Iesus for his sinnes ? who doth oft resort thereunto , to confirme the band of loue amongst brethren ? Or rather is it not in most places set downe for an ordinarie worke at Easter only ? and neuer thought vpon all the yeare following . So that holy band of Christian vnitie of setting forth of the Lords death , is reiected and contemned : we desire the world , and looke vpon the earth : the things of God , and the things that are aboue where Christ sitteth on the right hand of God we seeke not for , nor hearken after them . If we would iudge our selues , wee should not be iudged of the Lord , but hee iudgeth vs and calleth for a plague , and it deuoureth : hee iudgeth vs and calleth for a famine ; and that famine together with the adamant , brassie and flintie hard hearts , rangeth and rag●th ouer the poore of the land : to eat vp my people as they would eat bread . And lastly hee will call for a sword to make an end of vs , if wee repent not ; O consider this , Psal. 50.22 . ye that forget God , least I plucke you away , and there be none to deliuer you ; O let not the earth be your reioicing . Christ calleth vs vp into heauen , vnto the table of the great king : Ascendamus cum domino , Hier. in caenaculum magnum stratum atque mundatum , & accipiamus ab eo sursum calicem noui testamenti . Let vs ascend vp with our Lord , into that great dining chamber , adorned and made cleane , and there aboue let vs receiue the cup of the new testament . Chr. in 1. Cor. homil. 24. Againe , Vt terra nobis coelum sit , facit hoc misterium , Ascende igitur ad coeli portas & diligentèr attende : Imò non coeli , sed coeli coelorum , & tunc quod dicimus , iutueberis . This mysterie causeth , that vnto vs the earth is heauen : Ascend vp therefore vnto the gates of heauen , and marke diligently , Nay I say not vnto the gates of heauen : but vnto the gates of the heauen of heauens , and so shalt thou see the things that I tell thee .

To conclude ( therefore ) this part , which containeth the means whereby we are called : that is , the preaching of repentance , and forgiuenesse of sinnes , in the sweet promises of the Gospel , and the ministration of the holie Sacraments : it is set downe before in this effect , That we feele our burthen , that wee taste of his feast , that we sit at his Supper , that we be partakers of the Sacraments , that hee stretcheth forth his mercie vnto all , that wee might beleeue in him , that wee might liue through him , and enioy euerlasting life .

Now then it followeth by order , that we shew , whom he calleth vnder the name of Iew and Gentile , is comprehended , All mankind . Matt. 22.9 . Now when it is said , Goe into the High wayes , and as many as ye find , call them to the marriage : Herein is described the calling of the Gentiles , which might haue stirred vp the Iewes vnto zeale , as we reade . Deut. 32.16 . They haue prouoked me , in them , which are no gods : I therefore will prouoke them to iealosie , in them which are no people ; 21. yea , in a foolish nation will I prouoke them to anger . The Iewes because they were chosen by God , in the former place flattred themselues , as though the grace of God should be addicted , and onely shut vp in them : euen as though God himself could not want , or be without them , by any means . Nay ( saith God ) Seeke in the high waies , in the lanes and streets of the cittie . For the place , for the degree , for the person make no regard , bee they halt , lame , blind , maimed , poore , rich . All which generality of places and persons , sheweth the franck and free , bountifull and liberall , louing and vniuersall , inuiting and calling of the Lord our God . For the word witnesseth accordinglie . The seruants went forth into the waies , gathered all , as many as they found , both good and bad together : so the wedding was furnished with guests ( both good and bad together ) these they gathered without making choise , no man being shut out , for the kingdom of heauen , is like vnto a draw net , cast into the sea , Matt. 13.47 . that gathereth of all sorts .

Also to his feast in mount Sion , hee inuiteth all people , he sendeth his word , the Gospell , to be preached ; the Sacraments to be ministred to all nations , to all the world , to euery creature : Amongst them he will not the death of a sinner ; vpon his sonne he hath laid 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 , 1. Tim. 1.12 . 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 , 1. Cor. 6.9 . 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 , Ephe. ● . 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 . V●●s . 3. ) 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 , Ephe. 2.13 . might be made neare , by the bloud of Christ , Vers. 19. 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 , Plemingius in Psal. 84. Psal. 117. 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 , 64.67 . 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 : Psal. 103. ● . 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 , Gen. 18 . 3● . if there had been but ten good men . How inuiteth h● 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 ? Ierem. 3. 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 , Verse 12. 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 , Matt. 10.33 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 , Matt. 26.72 74. 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 , 2. Sam. 11.12 , 24. in numbring the people , yet the Lord pardoned him . King Manasse● 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 , 2 P●● . 33.12 , 13. and made intercession to him , and God was entreated of him , and heard his praier . Out of the woman sinner , Marke 16.9 . 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 , Acts ● . 22 . 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 . ●Sam . 24.14 , 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 , I●r●m . 3. 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 : ●eb . ● . 5 . Exod. 25.40 Heb. 8.6 . 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 bett●r promises , would ordeine publique praier for the church of God according to the mind of Christ , and the wisedome from aboue reuealed vnto him . As if he should reason ; Is it thy mind O Christ , to call in halt , lame , blind , maimed ? Wilt thou in mercie bring in the fulnes of the Gentiles ? shall theeues , adulterers , and Idolaters , bee chaunged and sanctified vnto thee ? shall thy holy commission of the word and sacraments , for the subduing of the kingdome of sin , for the working of faith in thy children , goe forth to all the world , to euery creature ? shall the word be thy power to saluation , to all that beleeue , of the Iew first , and also of the Gentile ? Shall the Apostles then goe into all the world , and shall I be an Apostle of the Gentiles , to set forth these glad tidings amongst them ? surely then shal I teach the vnrighteous thy waies : and sinners shall be conuerted vnto thee . Psal. 51.13 . 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 , Ro. 15.9 , 10. 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 , Psal. 9● . 1● . 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 ; 2. Cor. 11 . 2● . Phil. 4.11 . 1. Cor. 9.22 . 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 , 1. Tim. 1.3.4.5 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 , 1. Tim. 2. 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 , 2. Tim. 2.19 . and hath this seale , T●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 , Esa. 11. ● . and made meeke and humble , the wolfe and the lambe shall feed together : Esa. 9. 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 , Preaching and hearing whereby in the effectuall working of the spirit from aboue , H●b. 11.6 . 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 , Babtism● . Ro. 6.4 . 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 : Mat. ● . 16 . Education . Ro. 8.2 . Ro. 1.17 . 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 , 2. Pet. 1.5 . and with pati●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 ; 1. Pet. 5. ● . for the aduersary as a roaring lion goeth about , Confirmation . 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 , Pastor Hemingij . 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 .

Rising againe . 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 , Ier. 14.7 . 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.

Saluation . And the most effectual power of the word , preached vnto vs , Ro. 8.24 . 1. Io. 5.4 . 1. Tim. 4.16 . 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 that ouercommeth the world , is euen our faith : by this preaching , saluation commeth : for in doing this , thou shalt both saue thy selfe , and them that heare thee : And againe , Receiue with meeknesse the word , which is graffed in you , Iam. 1.21 . which is able to saue your soules . Such is the effect and power of the Gospell : and so pleaseth it God , to crowne and blesse the labours of men , both in preaching and hearing of the word and Gospell .

So then herein is most comfortable things laid vp for the children of men ; C●ndemnation . Heb. 3 14. For wee are made partakers of Christ , if we keepe sure vnto the end , that beginning wherewith wee are vpholden . Otherwise let vs know , that herein is iudgement , & Condemnation also , ( as it is said : ) And this is the Condemn●tion , Iohn 3.19 That the light came into the world , and m●n loued da●kenesse , rather than light , because their deedes were ●uill . So , as there is no condemnation , to them that are in Christ Iesus ; so on the other side , to them that loue dark●n●sse , that delight in sin , that walke after the flesh : this is their condemnation , That the light is come , and they haue not receiued , nor b●l●eued in the same .

Lastly , Eternal life . Heb. 11. because faith is the ground of things hoped for , and the euidence of things that are not seene : wee shal in this calling and prea●hing of the Gospel , behold the end of our f●ith , the saluation of our soules . For that a crowne of righteousnesse is laid vp for bel●euers . For herein is also for them , that haue run well , Life eternall . And this is Life eternal , Iohn 17 . 3● That they know thee to be the onely verie God , and whom thou hast sent Iesus Christ ; This is then an vnderstanding , and a knowledge , that pass●th all knowledge ; and therefore wee must endeuour , that our conuersation may be , Phil. 1.27 . as becommeth the Gospell of our Sauiour Christ , That in all things wee may be made rich in him , in all kind of speech , 1. Cor. 1.5 . and in all knowledge : till we all meete togither , in the vnitie of faith , and the acknowl●dging of the sonne of God , Ephe. 4.13 vnto a perfect man ; and vnto the measure of the age , of the fulnesse of Christ : which God worke in vs , for his great mercies sake .

To conclude then this point , we behold here a briefe collection , concerning that wonderfull husbandrie , of the Lord our God , towards his children , in calling of them to repentance . Hee inuiteth and calleth in loue , The message is a message of peace and loue , The ministers with the flocke doe walke and haue their conuersation , not by sight , but by faith , and by loue ; Yea , if any be cast out , 1. Cor. 5.5 it is done in loue : that his soule may bee saued in the day of the Lord Iesus : and not for destruction or confusion . In loue , we doe good to all men , wee pray for all men : 1. Cor. 13.7 1. Pet. 4.8 for loue hopeth all things , indureth all things , and loue couereth the multitude of sinnes : and therefore the rule of the Apostle must be folowed , Let all your things be done in loue . 1. Cor. 16.14

Then ( beloued ) if God so loued vs , we ought also to loue one another . 1. Iohn 4.11 . Concerning this loue , the sonne of God giueth this precept , Matt. 5.44 . Loue your enemies , blesse them that curse you , doe good to them that hate you , pray for them which hurt you , and persecute you ; that ye may bee the children of your Father which is in heauen , &c. Looke hereupon . The commander is Christ , the commaundement is to his Church : and the end is , That they may bee like God , and his children : which merciful God maketh his Sunne to rise , on the euil , and on the good . The worke commaunded is , Loue , doing good , blessing , & praier . Towards whom ? towards the rifraffe , the scum , the off-scouring of the world , enemies , haters , cursers , persecuters of God and good men , of his Church , and his children .

This , Gods Church and his children , scattered vpon the face of the earth , here and there , at the good pleasure of God , must doe towardes this sort of people , throughout all ages , to the end of the world , hauing herein no exception , of Iewe or Gentile , of Christian or Infidel , called or not called , elect or reprobate , and herein to follow the example , of the heauenly father . Whom shal we thinke amongst these , in so many ages , in so manie nations , amongst so many infidels on the one side , and false brethren on the other side , without respect , without naming , without condition , amongst enemies , haters , cursers , persecters : whom ( I say ) shall we thinke , The Lord Iesus commaundeth vs , to loue , to blesse , to pray for , to doe good vnto , amongst all these : but vnto the righteous , and vnrighteous , that is ( no doubt ) amongst all these , to pray for no small number , which still were without , and neuer belonged to the election of the Lord . But howsoeuer that matter did stand in the sight of the Lord , the Church of the Lord , is alway bound , to shew her loue , and her dutie . Whom shall we thinke that Moses prai●d for , when he said : And now forgiue them their sinne , or if thou wilt not , Exod. 3● . 3● wipe me , I pray thee , out of the booke which thou hast written : Surely , amongst these were many perillous rebels , against Moses , and against God . How wisheth and praieth the Apostle Saint Paul : For I haue wished my selfe , Rom. 9 . 3● to be accursed from Christ , for my breethren , my kinsmen , as pertaining to the flesh , which are the Israelites . Again . Brethren , my hearts desire , Rom. 10. and praier to God for Israel , is , that they might be saued . Surely hereof S. Augustin saith thus : Numquid postremò Apostolum Paulum , Augustin● . pro Iudaeis infidelibus , habentem talia vota , culpabis de quibus ●it : B●na voluntas quidem cordis mei , & deprecatio ad Deum , pro illis in salutem , &c. Lastly , wilt thou blame the Apostle S. Paul , hauing such praiers for the Iewes infidels , concerning whom he saith , My good will sure from the verie heart , and praier to God for them , is , for their health , and saluation . Thus these entreat for the whole people , without any distinguishing of them , wishing themselues , estranged from the Lord , and accursed : So that their people might know the Lord , be restored vnto his fauour , and worke his will . So vnfainedly haue they loued , and cared for the people of God : and so little haue they esteemed th●mselues , so they might further and promote , the glorie and kingdome of the Almightie .

Gen. 18.23 . Also we read that Abraham praied for the Sodomits , not being warned so to doe , any way by the Lord . And Samuel against manifest prohibition , 1. Sam. 16. praied for Saul . The like also we reade of Ieremie , Iere. 32.16 . that entreated for the citie . They were repulsed by God , they were not heard ; What then ? was their praier ●r●uolous ? was it superstitious ? was it not of a good mind ? was it not of faith ? If not of faith , then of sinne . It seemeth hard to condemne these wonderfull pillars , and instruments of the Church of God , of idle or impertinent praier . And therfore I like master Caluins resolution herein , In●●it . lib. 3. ●a . 20.15 . who thus speaketh of it , Quamuts repulsam pas●i suerint , durum tamèn videtur , eos , fide priuare . Atqui solutio haec , modestis lectoribus ( vt spero ) satisfaciet : generalibus principijs ●ulios , quibus iubet deus , indignos quoque misericordia prosequi , non prorsus fide carnisse , quamuis in ipsa specie , frustrata eos fuerint opinio . Prudentèr alicubi Augus●inus : Aug de ciuit . dei . li. 22. ca. 2 Quomodo ( inquit ) fide orant sancti , vt petant à Deo , contrà quam decreuit , nempè quia secundum voluntatem eius orant , non illam absconditam , & incommutabilem sed quam illis inspirat , vt eos exaudiat ali● modo , &c Although these holy men suffered repulse , yet it seemeth a hard point to depriue them of faith . And this solution ( as we hope ) shall content modest readers , That those holy men , fetched the ground of their praiers , from those generall principles , wherein wee know God commandeth , to pros●cute eu●n the most vnworthie persons , with mercie and fauour : and not that they altogither , wanted faith , although in ●utward shew their mind and opinion failed them . Most wisely hath Saint Augustin in a certaine place : How ( saith he ) do the Saints pray in faith , as when they aske of God : euen against that verie thing , which he hath decreed : Sure for this cause : for they pray according to his will , not that hidden and vnchaungeable will , but euen that , which he inspireth them withall , that he may heare them to effect , some other way .

And as before , we set downe the praier of our sauiour Christ , wherein he beheld the secrets of God , in wonderfull election towards his flock , and those which his father had giuen him out of the world : so as he was the Lord and knew all things , Io. ●1. 17 . yet he sanctifieth this holy calling , with his praier , praieng for his enemies , and persecutors , saying : F●ther forgiue them , for they know not what they doe . As before he had giuen a doctrine , Luk. 23. ●4 . Doe good to them that hate you and persecute you ; Mat. 5.44 . Pray for them which hurt you , &c. Euen this very doctrine he practiseth in his owne praier . And he not only forgiueth the reuengement , but commendeth their saluation vnto his heauenly father , of whom , he so cruelly was pierced and tormented . And S. Steuen imitateth herein our sauiour Christ , who when hee was stoned , praied vnto the Lord , saying with a loud voice , Act. 7.60 . Lord lay not this sin to their charge . So mercie , pardon , and repentance , is praied for , euen for those most cruell enemies of the Lord , and his saints : of some of whom , yet no doubt it was said , By hearing ye shall heare , and shall not vnderstand : and seeing ye shal see , and shal not perceiu● . For this peoples heart is waxed fat , and their ●ars are du●l of hearing , and with their eies they haue wincked , Mat 13.14 . l●ast they shou●d see with their eies , and heare with their ears , and should vnderstand with thei● hearts , and should retur● a● that I might heale them . 1. Pet. 2.23 . So then herevnto are we called . For Christ also suffered for vs , leauing vs an ensample , that wee should follow his footesteppes , who did no sinne , neither was their guile found in his mouth : who when he was reuiled , reuiled not againe : when he suffered , he threatned not , but committed it to him that iudgeth righteously : to whose example , grant mercifull father , that we may more and more be confirmed .

To conclude then , concerning this point , namely of praier in Calling , I haue somewhat at large set it down , that it may be the better thought on and regarded . For we haue heard of the Caller , the merciful God of the cause , his great loue , mercy and bountie : of the persons called , Al the world , euery creature : of the means of calling , his Gospell , his truth , word and sacraments : also the effects of calling , and the reasons whereupon , the praier of the Apostle in praying for al men , is grounded and established . Lastly , that we do good to all men , that we worke in loue , that we walke in loue , that we iudge in loue , that we pray in loue , according ●o the examples set downe . I end therefore this point , with this saying , of that excellent learned man M. Bucer , who vnto those that labour in the haruest of the Lord , giueth this most effectull exhortation .

Maert . Buc. d● cura animat●●● . Verùm dominus nobis misteria electionis suae , patefacere non vult sed mandat nobis , vt eamus in mundum vniuersum , suumque euangelium praedicemus , omni creaturae . In mundam vniuersum dicit , & omni creaturae . Itaque nobis hoc in omnibus hominibus satis causae esse debet , vt ipsos ad vitam aeternam , omni fidelitate quaeramus , quòd à deo conditi , deique creaturae sunt . Atque ideò dominus etiam commune p●suit nomen , ( Omni Cre●turae . ) But the Lord our God wil not make knowne to vs the mysteries of his election , but commandeth vs , that we goe into the vniuersall world : and that wee should preach his gospell to euery creature : this thing ( therefore ) should bee cause inough vnto us , concerning all men , That wee with all faithfulnes , seeke them out to the way of eternall life : For that they be the workemanship of God , and be his creatures : and for this cause also the Lord gaue foorth this common name ( Euerie creature . )

The fourth part . Of the practise of the Church .

NOw in the fourth part , we come to the practise of the church of God , from time to time , concerning this kind of publike praier . Ierem. 6.16 . The counsell of the Lord by the P●ophet , is herein most profitable for vs . For thus saith the Lord : Goe into the streets , consider and make inquisition for the old way , and if it be the good and right way , then goe ther●in , that you may find rest for your soules , &c. So let vs goe , into the way of the fathers , of auncient churches : and let vs see how they haue praied , and I doubt not , but for this matter , wee shall rest , whereon to stay our selues .

From the mouth of our sauiour Christ concerning this : For whom wee ought to pray , I find set downe thus : Orandum porro esse , non tantum pròse , Centur. 1. lib. 1. cap. 4. verumetiam prò alijs , ex oratione , quam vocamus dominicam , liquet , And moreouer a man must pray , not onely for himselfe , but also for others , as appeareth by that praier , which wee call the Lo●ds praier .

It should seeme that this question , For whom we should pray , hath not ben so much doubted of : for S. Basil thus hath , Basil. mag. ●●hic . Orandum esse pro subditorum profectu , & illius nomine gratias agendas . That we ought to pray for the amendment of the people or subiects , and to giue thankes to God in their name . And a learned man ●etteth it down after this sort , Heerbra●d , Comp●nd . Th●ol . P●ò quibus orandum est ? & prò nobis ipsis & prò alijs : prò impetrandis bonis , & auertendis malis quibus precamur publice & priuatìm . Sicut saluator noster in oratione dominica docuit panem nostrum &c. For whom ought we to pray ? Both for our selues and for others , for the obteining of good things , and the turning away of euils , for whom we pray both publikely and priuately : as our sauiour taught vs in that praier , which w●e call the Lords praier Giue vs this day our daily bread , Forgiue vs our trespasses , Lead vs not into tempta●ion , But deliuer vs from euill So we see , to pray for our selues , for the subiects , for oth●rs , are large tearmes , & shut out no body . But for so much as wee now speake of the Lords praier , it shall not be amisse , somewhat to say therof , and to see what good doctrine to our purpose , may bee gathered therefrom .

First ( therefore ) concerning that praier , Ciprian . Ser. 60 de orat . dominic . S. Ciprian saith thus , Quae enim potest esse magis spiritualis oratio quam quae à Christo nobis data est , à quo nobis & spiritus sanctus missus est ? Quae vera magis apud patrem praecatio , quam quae à filio qui est veritas , de eius ore prolata est . For what more spiritual praier may there be , than that which is giuen to vs of Christ : from whom also the holy ghost is sent vnto vs ? What more true praier in the fathers presence then that which is from the sonne : which is the truth , and was spoken by him , Aug. epist. 107. or came forth of his mouth . S. Augustine writing to Vitalis thus saith , Orationem dominicam nosti , nec dubito te deo dicere : pater noster qui es in coelis : lege ●xpositerem eius beatissimum Ciprianum & quemadmodum exposuerit quod ibi dicitur fiat voluntas tua sicut in coelo & in terra diligenter attende , & obedienter intellige : Jtem 10.7 . lib. 2. de b●●● perseuer . profecto docebit te ●rare prò infidelibus inimicis ecclesiae secundum praeceptum domini dicentis , orate pro inimicis vestris , & hoc orate , vt fiat voluntas dei , sicut in eis , qui iam fideles sunt , & portant imaginem calestis hominis , & propterea caeli nomine digni sunt ; ita & in eis , qui per infidelitatem , non nisi imaginem terreni hominis , portant , & ob hoc , terra merito nuncupantur . The Lords praie● thou knowst , And I doubt not but thou saiest it to God : Our father which art in heauen , &c. Read blessed Cyprian the expositer thereof , and how he hath expounded those words , where it is said , Thy wil be done in earth , as it is in heauen , &c. Diligently attend , and obediently vnderstand . Surely he will teach thee to pray for the infidell enemies of the Church , according to the commandement of the Lord , saying : Pray for your enemies : And this thing pray , that the will of God may be done , as in them which now are faithfull , and beare the image of the heauenly man , and for that cause are thought worthie of the name of heauen : So likewise in them , which through infidelitie , beare none other , but the image of the earthly man , and for this cause are worthily called earth . And it followeth : Vt ipsis etiam poscamus fidem , quam fideles habent , That we may require of God such faith for them , as the faithfull haue . As if he should say , Thy will bee done in these infidell enemies of the Church , That in such sort as the faithful do , they may come home to the faith , and praise thy name . He calleth them earth , which phrase also , the scripture fauoureth . As , For he commeth , Psal. 96.13 . Gen. 3. Esa. ● . for he commeth to iudge the earth . Thou art earth . Hearken O earth : Sing praises thou earth : meaning herein mankind , dwelling on earth . That being estranged from God , 49 13. and bearing the image of the earthly man , they might be conuerted and know the Lord .

Instit. lib. 3. cap. 20.43 . And vpon this petition , master Caluin saith thus : Inbemur ergo optare : Sicùt in coelo , nihil geritur , nisi ex d●i nutu , placedeque Angeli ad omnem rectitudinem , compositi sunt : Sic terram omni contumacia , & prauitate extincta ) eiusmodi imperio subigi . We are therefore commaunded to desire , As in heauen nothing is done , but at the Lords commandement : and that the Angels of God , in readie sort are set , to his direction and gouernment : So likewise , that the earth ( all stubbornnesse and wickedn●sse extinguished ) may in like gouernement and empire , bee brought vnder , and be subiected vnto him . So should we be zealous on the Lordes behalfe , That wee must pray , That all may know him , that all may obey him .

Chrisost in 6. ca. Mat. hom. 20. And Chrisostome noteth herevpon , Et ru●sus communem omnium curam , vnumquemque orantium suscipere praecepit . Nòn enim aixit , Fiat in me , vel in nobis voluntas tua , sed prorsùs vbique terrarum . Vt scilicèt eradicetur error , & veritas inseratur : atque vndique vitijs ; explosis , virtus reuertatur , Inque illius cultu nihil prorsus terra distet à coelo . And againe he hath commaunded euerie one that praieth , to take in hand a care , common to all . For he said not , Let thy will be done in me , or in vs ; but altogither euerie where on earth : That surely errour may bee rooted out , and the truth may be graffed in , and on all sides , vices being put to flight , vertue may returne . And that in worship belonging to God , The earth may nothing at all differ from heauen . So that for the glorie of God , hee that praieth , must put on a care common to all . And againe , master Caluin . Cal. harmo . ●uang . Sed hic iubemur alio modo precari , vt siat eius voluntas , nempè vt placidè , ac sinè repugnantia , illi obtemperent omnes creaturae . Quod ex comparatione , meliùs liquet : Nam sicùti Angelos , &c. But here wee are commaunded to pray in another sort , That his will may bee done , that is , that in readie so●t , and without resistance , all creatures may obey him ; which thing better appeareth by a comparison . For as he hath his Angels readie at all his commaundements , wherevpon they are called his ministers , alway readie in his obedience and seruice : So desire we that the willes of all men , may be fashioned into such a consent of Gods iustice , that of their owne accord , they yeeld themselues whither so euer he calleth them . And sure this is a godly praier , when we submit our selues to the will of God , and like the things , that please him . But this praier containeth yet some thing further , that is , that God ( all stubbornnesse of man , which ceaseth not to rebell against him : being abolished and driuen away : ) That ( I say ) God would make them tractable and humble , That they wil and desire nothing , but that may please him , and be to his liking .

Lastly , Saint Cyprian hath thus againe , Ciprian ser●● . 6. de orat . dominic . Antè omnia pacis doctor , atque vnanimitatis magister , singulatìm noluit , & priuatìm prccem fieri : vt quis cum precatur , pròse tantum precetur . Nòn dicimus , pater meus qui in coelis es , nec panem meum da mihi hodiè : nec dimitti sibi tantum vnusquisque delicta postulat ; aùt vt in tentationem , non inducatur , atque à malo liberetur , prò se solo rogat : publica est nobis & communis oratio , vt quando oramus non prò vno , sed pro populo toto oramus . Quia totus populus , vnum sumus ; Deus pacis & concordiae magister , qui docuit vnitatem , sic orare vnum , prò omnibus voluit , quomòdo in vno omnes , ipse portauit . Before all things , this doctor and teacher of peace , and master of vnanimitie and agreement , would not , praier should bee made for one alone , or priuately : As , that a man when he praieth , should pray onely for himselfe . Wee say not , My father , which art in heauen ; neither giue mee my bread this day ; neither doth euerie man require , his sinnes to bee forgiuen vnto himselfe , onely : or that he may not be led into temptation , and be deliuered from euill : doth he aske for himselfe alone . It is a praier publique and common vnto vs . And when we pray , we pray not for one alone , but we pray for the whole people ; For being the whole people , yet are wee but one . The God of peace and master of concord , who hath taught vnitie would so ; one man to pray for All men , as he in one bare vs all .

So we learne and behold , howe according to the commaundement and praier set downe by our Sauiour Christ , the Church hath praied , in that his praier , and what was meant thereby , and to whom it had relation : and in these expositions , we learne also , how wee ought to be affectioned & minded towards the world , and mankinde therein . And hitherto we see , that euen in this praier of the Lord : Praier for all men , and for all mankind , to be obedient to the will of their heauenly father , is a publique exercise , and practise of the Church of God . Now let vs go forward .

●ent . 2. lib. 2. cap. 7. Secondly , we read in the fornamed booke , this title , Canones apostolorum ex vetustis & catholicis codicibus descripti . That is , Canons of the Apostles , drawne forth of ancient , and catholique bookes . Amongst them ye find thus , Canon de communibus precibus : That is , a rule concerning common praiers . And it is S. Paules rule , Ante omnia , &c. 1. Tim. 2. Before all thinges let praiers , and supplications , intercessions , and giuing of thanks be made for all men , for kings and all that are in authority : that we may lead a quiet and peaceable life , in all godlines and honestie . As concerning this rule of praier , and the interpretation thereof : inough hath beene said heretofore : So yet the thing wee are to marke here , is , the practise thereof , and that it is a rule set vp for common praier in the Canons of the Apostles : and I haue no doubt , but euen so receaued , by the church of God euen to this day ; For as Paul deliuered it to Timothie for Ephesus : So now this teacheth that it was a rule for all Christian churches ; and therefore it is written concerning S. Cyprian , C●ntur . 3. cap. 6. Et testatur Ciprianus li. 2. epistola . 4. & li 3. epistola . 1. & in serm. sexto de oratione dominica : Publica ( inquit ) est nobis , & communis oratio , non pro vno , sed pro toto populo . Saith Ciprian in his second booke , &c. We haue publike and common praier ; not for one , but for the whole people . And againe , Cent. 4. cap. ● cap. 7. they ordeined holy praiers for all thinges necessarie , for the happy state of the empire , for emperours , for the peace of the church , for publike tranquillitie , for the enemies , for infidels , and such as were not yet conuerted , Orasse etiam eos prò dissentientibus & haereticis . And they praied also for them , that dissented from the church , and for heretikes . So well agree all these things to our Sauiour Christ and his Apostles , that so before had set downe and taught .

According hereunto ( an example to be marked ) the holy man & seruant of the Lord , Policarpus , as it is written of him : was accustomed euen whole daies and nights , to continue in praier , and to pray most humbly to God , for the peace of all churches throughout the whole world : spoken to the shame of many of vs in these daies , vnto whom there is no touch , sorrow , or affection for the afflictions of Ioseph , Am●s . 6.6 . but they drinke wine in boules , and annoint themselues with the chiefe ointment , their eies swell with fatnes , and they doe what they list : Walking on stil , in gluttonie and drunkennes , Psal. 73.7 . in chambring and wantones , in strife and enuieng : neither crucifieng the flesh , nor remembring the day is at hand , nor yet seeking to put on the Lord Iesus Christ , Rom. 13.14 . That they might liue and rest with him for euermore . T●erfore goeth my people into captiuity , because they haue no knowledge , &c.

The same holy father , writing to the Philippians , which epistle also Irenaeus commendeth , giueth this ●ule of praier , Prò omnibus sanctis orate , 1. Tim. 2. Polic●rp . ad Philip. Dio●●s . Ar●opag Iren. aduers. haeres . valen. lip . 3. cap. 3. orate etiam prò regibus , & potestatibus & principibus , atque prò persequentibus & odientibus vos , & prò inimicis crucis , vt fructus vester manifestus sit in omnibus , vt sitis in illo perfecti . Pray yee for all the saintes , pray ye also for kings , powers , authorities , and princes , and for them that persecute and hate you , and for the enemies of the crosse , that your fruit may bee made known in al things , and that you may be perfect in him .

S. Augustin , a man that highly reuerenced S. Ciprian , and much allowed and alledged his interpretations , and concerning the praiers of the church , had much ado with many aduersaries . This father disputing against them , that thought that for the praiers of the saints , All guiltie whatsoeuer were to be spared , Etiam prò Angelis , quibus paratus est , Aug de ciuit . dei , lib. 21. cap. 24. ignis aeternus , vt deus sententiam suam mitiget , & reflectat in melius , eosque ab illo igne , faciat al●●nos , &c. Euen for the Angels , for whom eternall fire is prepared , that God would mittigate his sentence , and shew fauor , and deliuer them from that fire , &c. Vt misericordia non patiantur , quod veritate merentur , quod nemo sanae fidei dixerit , nemo dicturus est , &c. That through mercy they might not suffer that which in truth they deserue : which thing none of sound faith hath euer spoken , neither will anie man speake . At last he commeth to the praiers of the church , concerning mankind , distinguishing them from the other , and he speaketh after this sort : Nunc enim propterea pro eis orat ecclesia , quos in genere humano habit inimicas , quia tempus est poenitentiae fructuosae . Nam quid maxime pro eis orat , 1. Tim. 2. nisi vt det illis deus , sicut dicit Apostolus , poenitentiam & resipiscant , de diabol● laqueis , à quo captiui tenentur , secundum ipsius voluntatem denique si de aliquibus , ita ecclesia certaesset , vt qui sunt illi etiam noscet , qui licèt ad huc , in hac vita sint , constituti , tamen predestinati sunt in aeternum ignem , ire cum diabolo , tam pro eis non oraret , quam nêc pro ipso . Sea quia de nullo certa est , orat pro omnibus duntaxat hominibus , inimicis suis in hoc corpore constitutis : nec tamen pro omnibus exauditur : pro his enim solis exauditur ; qui etsi aduersantur ●cclesiae ; ità tamen sunt praedestinati , vt pro eis exaudiatur ecclesia , vt filij efficiantur ecclesiae . That is , But now therefore the church praieth for those , whom in mankind she hath her enemies , because that now is the time , of fruitfull repentance : for what especially doth the church pray for , for them ; but that God would grant vnto them , ( as the Apostle speaketh ) repentance , and that they might reclaime themselues , from the snares of the deuill , of whom they are held captiue according to his will . To be short , if concerning any persons , the church were so certaine and sure , that shee did also know who they were , who although they be here placed , yet in this life : yet are predestinate to eternall fire , to goe with the deuell : the church would no more pray for them , then she doth for him himselfe : But because she is certaine of none , she praieth together for all men , her enemies constitute in this body : neither yet for all is hir praier heard ; For she is ●eard for them only which although they be enemies to the church : yet are they so predestinate , as that the church is heard for them and they are made the sons and children of the church .

The ch●rch ( saith S. August . ) praith not for damned spirits , or deuils , but for her enemies in mankind . The reason is : it is a time of fruitful repentance : and the church knoweth not amongst them , who they are , that are predestinate to eternall fire . ●or if she did , she would pray no more for them , then she did for the diuels : but because she is certaine of none , she praieth onely for all men , and her enemies : though her praier be not heard for all ; a notable place to be considered and well pondered , as wel concerning publike praier , as also concerning the iudgment of the church .

Ambrose . And S. Ambros● as is noted before . Haec regula ecclesiastica est tradita à magistr● gentium , qua vtuntur sacerdotes nostri , &c. This Ecclesiastical rule is giuen of the maister of the Gentiles , which our priests doe vse , to the intent they may make supplication for all men . And concerning the same father , it is noted thus , Author librorum de vocatione gentium , sinè is Ambrosius , sinè Prosper est , explicans locum Pauli . 1. Tim. 2.

Ex●men concilij Trid●nt . de inuocat . sanctorum . Vt fiant obsecrationes , postulationes , & gratiarum actiones , pro omnibus hominibus ( inquit ) : Quam legem supplicationis , itâ omnium sacerdotum & omnium fidelium , d●uotio concorditer tenet , vt nulla pars mu●di sit , in qua huiusmodi orationes non caelebrentur , à populis Christiani● . Supplicat ergo vbique ecclesia deo , non solum p●o sanctis & in Christo iam regeneratis , sed etiam pro omnibus infidelibus , & inimicis crucis Christi , pro haereticis & s●hismaticis . The authour of the booke of the calling of the Gentiles , whether it were Ambrose , or Prosper , expounding the place of Paul , 1. Tim. 2. That praiers , interc●ssions , and giuing of thanks be made for al men ( saith he ) : which law of praying and intreating the Lord , the deuotion of all Priests and all the faithfull , doth so with one consent hold , as that there is no part of the world , in the which this sort of praiers are not celebrated , of Christian people . The Church ( therefore ) doth euerie where intreat the Lord , not onely for the Saints , and such as are in Christ alreadie regenerate ; but also for all infidels , and enemies of the crosse of Christ , for heretikes , for schismatikes , &c. And he addeth further , Et talia exempla multa extant in historijs quòd tempore belli pestis , tempestatum , terrae motuum , decretae & caelebratae fuerint , tales publicae ad deum supplicationes . And such examples manie , are extant in histories , That in the time of warre , of the plague , of tempests , of earthquakes , such kind publique supplications to God were decreed and celebrate .

Here is fi●st to be noted , that it was the Apostles rule , and ther●fore publiquely , All priests , All the faithfull , praied for All people , for Al infidels : There is no part of the world , in which there is not such publique praiers : Then I doubt not , but we of the English Church , doe pray like some part of the world .

And Chris●stome vpon the same rule , hath thus , Chrisostome . Quasi c●mmuni● quidam totius orbis pater sacerdos est , Dignum igitur est , vt omnium curam agat , omnibusque pro●ideat , sicùt & d●us cuius ministerio seruit , & fungitur vice : The Priest or Minister , is as a certaine common father of the whole world : It is meete ( therefor● ) that he take the care of all , and doe foresee for all , as God , in whose ministerie he serueth , and in whose stead he is , &c. And following , Atque id nouerunt fideles , &c. And the faithfull know , how eu●rie day , morning and euening , p●aiers are powred out to the Lord , and how for all the world . And for kings , and for all that are in authoritie , obsecrations and inte●c●ssions are done of the Church .

And saint Augustine , P●ulinus Augustin● epist. 58. when Paulinus moued this question : Wh●reas Saint Paul ( saith he ) saith : I beseech you therefore , first of all praiers , supplications , interc●ssions , and giuing of thankes be made , for all men , &c. I pray you expound vnto me , what difference there is in this diuersitie of wordes . Aug. Paulin● epist. 59. ques● . 5. Saint Augustine setting forth his iudgem●nt therein at large , taketh occasion to shewe , how in publique praier , the same rule of Saint Paul is vsed , making ther● of a long discourse ( whereunto I remit the godly reader : ) Part yet of the wordes are after this sort : Multa quippè hic dicipossunt , quae improbanda non sunt , sed eligo in his verbis hoc intelligere , quod omnis , vel penè omnis frequent at ecclesia : vt precationes accipiamus dictas , quas facimus in caelebratione sacramentorum , antequam illud quod est in domini mensa , incipiat benedici : Orationes , cum benedicitur & sanctificatur , & ad distribuendum comminuitur , quam totam petitionem , ferè omnis ecclesia , dominica oratione concludit . For hereof many things may be spoken , which are not to be misliked . But I chuse in these words to vnderstand this thing , which all , or almost all , the Church doth frequent , as that we take Precationes , or Praiers , then to bee made , which wee make in the celebration of the Sacraments , before that begin to be blessed , which is vpon the Lords Table : ( Orationes , intreatings or requests ) when it is blessed , and sanctified , and is broken to be distributed . All which petition , almost the Church doth conclude , with the Lords praier . And following : 1. Tim. 2. Vt his breuitèr perstrictis non putaretur negligendum esse , quod sequitur prò omnibus hominibus , prò regibus & ijs , qui in sublimitate sunt , vt qui etiam , &c. That these things thus brieflie knit togither , it might bee thought , that that which followeth , was not to be neglected ; For all men , for kings , and all that are in authoritie , that wee may lead a quiet life in all godlinesse and honestie . Hitherto haue we spoken , concerning the praiers of the Church : Namely , of the Lords praier , and of the rule of the Apostle , set vp , vsed , and followed : and that they comprehend in them the hearty desires of the Church , and Gods children , for the propagation of the Gospell , the conuersion of mankind . That all nations may vnderstand and see the saluation of our God .

Now then , these things being so , and that the praier of the sonne of God , was of such account , as to bee repeated in the Church , and the rule of the Apostle obserued alike , with all fidelitie : how dare some amongst vs say , That the Lords praier is not to be said , or not to be repeated . The Lord saith , Pray thus : Matt. 6.9 . 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 Let●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 ? Nescie●tes quis ad numerum praedestinatorum , August . Dionis . Car●hu . in 18. ca. M●● . Artic. 32 fol. 61 . ●x Aug. & quis ad sortem , reproborum pertineat , sic affici debemus , charitatis affectu , vt velimus omnes saluari , & ideo omnibus fraternae correptionis debemus affectum imp●ndere , sub spe diuini auxilij . We not knowing who belongeth 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 A●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 , ●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 childi●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 Da●id said , After whom dost thou pursue ? 1. Sam. 24.14 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 speak●th against them . The Lord plead my cause betwixt you and me , th●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 . Examen . con● . Tr●●en●● . 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 hund●ed . T●erfore , let vs looke into the practise of the reform●tion of our daies , and let v● 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 church of Scotland , and th● Engl●sh Geneua church .

The forme of praiers and ministration of the sacramen●s &c. Vsed in the English church at Geneua , approued and receiued by the church of Scotland , &c.

Print●d at Edenbur●h 1565.

In that booke there is a praier named , For the whole state of Christs church : and therein we read thus ; Furthermo●e , for as much as by the holy Apostle wee bee taught to make our praiers , and supplications for All men : we pray not on●ly for our selues here present , but beseech thee ●lso to reduce all such as be yet ignorant , from the miserabl● 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 .

Geneua . 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 , Reformed ●hurches . 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 ●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 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 obiections , 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 contradiction 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 , Num. 16.11 . 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 C●mmission saith not , Goe preach , to elect and ●●probate : bu● ▪ P●each the Gospell to ●uery creature : he doth not ●●stinguish th●m to our hands : but looketh for increase . Againe , We pray for the saluation of All , whom w● know to be created to the image of God : and vnto whom t●ere is the same nature with vs : on the other side , we leane the d●struction of those to Gods iudgem●nt , whom h●e himselfe knoweth to be reprobat●s Lastly , we say as maister Caluin saith , Cal●in Ioh. 17. Hunc & illum & s●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 . Io. 17.9 . 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 , Dionis . Cart. in Iohan. 17. Artic. 41. Chr●stus vt deus & homo , nouit distinctè & plenè , qui & quot essent , saluandi , qui etiam , & quot essent damnandi . &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 , Iohn 17.20 . and how he teacheth ●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 pr●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 . Esai . 53.12 . So ( as we read ) in the Gospell , hee fulfilled it , saying , Father , Luke 23.34 forgiue them , for they know not what they doe . Vpon which words , a learned Father saith , Pet. Martit Loci com . 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 : Rom. 9.11.12 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 , Gen. 25.27 , it is said , And the boies grew : Then it is said , And Isaac loued Esau ; 28. Then it is said , Make me sauory meat , that my soule may blesse thee or I die . Surely master Caluin giueth this iudgement : Cap. 27.4 . Consortes externa vocationis peraequè fuisse Esau & Iacob , vndè patet arcano dei consilio , segregari quibus communis erat vocatio , Cal. in Gen. ca. 25. ver. 23 That they were both alike , companions of outward calling , ( I meane Esau and Iacob ) whereby it is plaine , That they were separate , by the secret counsell of God , vnto whom yet the calling was common .

But after manie his wicked fruites : Let vs yet see againe the iudgement of the Church , and how Iacob and his people intertained him . Iacob saith to his messengers , Thus shall you speake to my Lord Esau , &c. Gen. 32.4 . Thy seruant Iacob saith thus . And in his praier , Verse . 11. Deliuer me from the hand of my brother Esau. And againe , For I haue seene thy face as though I haue seene the face of God , &c. And oft he calleth him , My Lord. Gen. 33 , 10. Now then we see , he was not reiected of his parents : the children had one calling outward alike . Iacob knowing the fruits of his life , disdaineth him not , calleth him not Reprobate , reiecteth him not : Hee tearmeth him Lord , Brother , as the Face of God : intertaineth him , as one would intertaine a brother , in the Lord , sheweth the kindnesse of Christian to Christian : Yea , and I doubt not , praied oft , that God would turne his heart ; For why should not hee shew that kinknesse towardes his brother , towards whom he gaue such gracious wordes ? And why should not he in charitie , doe that towards his brother , which Abraham his grandfather had done towards the Edomites , and was accepted of God . To conclude , In all his discourse concerning Esau , I see no cause ( suppose he were a Reprobate ) why the Church should deale otherwise in these dayes , then these Fathers did : or should reiect him for a Reprobate , till the Lord had reuealed him , and reiected him ( as wee shall see of Saul . )

Seconly , concerning Saul , as if he were aliue . Was he not intertained by Samuel after this sort : 1. Sam. 9. Did he not feast him , set him in the highest place , Said he not vnto him ; Whose shall the beautifull things of Israel be , belong they not to thee , and to all thy fathers house ? powred hee not oyle vpon him , 1. Sam. 10. signifying the gifts of the holy Ghost ? Did he not kisse him , and said , Hath not the Lord appointed thee , to bee the captaine ouer his inheritance ? Did not Saul prophesie with the Prophets , and was he not changed into an other man ? Said not Samuel to him , Verse 8. Doe what thou hast to doe , for God is with thee , and I will come to thee to Gilgal , to sacrifice whole burnt offerings , 9. a●d peace offerings : and did not God giue him another heart ? Did not also Samuel say to the people , 24. See ye not him , whom the Lord hath chosen : and how there is none like him amongst al the people : and did not al the people shoute & pray for him , and say , God saue the king ? and did not a band of men follow him , whose hearts God had touched ? And were they not the children of Beliall that despised him ? Adde herevnto all the kindnesses of Dauid . It were too long to set downe all , &c. Now looke here : what prince of Israel could be better receiued , and that which ●as done , was done according to the mind of God : and that which was perfourmed towardes him , was of the Prophet of God , was of the people of God : and that not in policie ; but in Religion . He was anointed , kissed , feasted , he prophesied , was with the Prophets , was at the seruice of burnt offerings , and peace offerings : the people showted , they praied for him , the good ones followed him , the sonnes of Belial despised him , hee is cherished and reuerenced , for the Lords anointed : And what more would they haue done to Dauid himselfe ?

So Saule is receiued and intertained as is before , as the instrument of God , the man that shall reigne ouer my people , 1. Samuel 9. hee is now changed into another man , the people shew their cause to him , Verse 9. and the tidings of the men of Iabes . And the spirit of God came vpon Saule ; When he heard these tidings , 1 Sam. 11.6 . he heweth the oxen in peeces , numbreth his people , came vpon the enemies in the morning watch , slue the Amonites til the heat of the day . The enemies are scattered , the people greatly reioice , and are knit to their king : Samuell and the people goe vp to Gilgall , made Saule king there before the Lord , offered peace offerings before the Lord , and there Saule and all the men of Israell reioiced exceedinglie .

And thus far we see the acceptation of Saule , his commendation from the mouth of God , the prophet of God approuing him , God hims●lfe assisting him with his spirit , by the hand of God he and his people obtein a noble victorie . Lastly , wee find Samuel and the king and the people seruing the Lord together , and offering peace offerings before the Lord : and all Israel and they reioicing and triumphing exceedingly : 1. Sa. 12.3 . Samuel also declaring his integritie , and innocencie , speaketh before the Lord and his annointed . Thus here is Gods hand and assistance , the prophets approbation and counsell , the king discharging his function , the people gladly obeying . Saul is the king , and Saul the Lords annointed . All reioice in God ; No reiection , No contempt of the king , No name of Reprobate : And therefore no cause , but that he was fauoured and taken as the good instrument of God , for their defence , for a good man , for a captaine and companion in Gods busines , and so reputed amongst them . And thus Saul had now beene king one yeare , and he raigned two yeares ouer I●raell , 1. Sa. 13. that is , as some interprete , he reigned this long lawfully . Not reiected of the Lord , nor forsaken of his spi●it : and as other some say , hee reigned in his goodnes and innocencie this long : though in his corrupt and malicious mind , he reigned moe yeares ; and this much of his estimation and proceedings in his kingdome : and herein not reuealed as a castaway or reprobate .

But now of his fall and reiection . Saule had great experience of the goodnes of the Lord : who chose him , when he was little in his owne eies , and adorned him with his gifts knit the people vnto him , blessed his handiwork , gaue him victorie : Now then he must be tried whether in aduersitie , Verse . 6.7.8 . in the falling away of the people , whom before he saw stand to him : In this streit the people being scattered , whether hee will trust to the Lord , stand to him , or depend on flesh , on the helpe of man , on the strength of his host , of the people , or no. And for that Saul had destroied a garison of the Philistims , Israell was an abhomination vnto them , the Philistims come vp against them as the sand of the sea : Israel is in distresse , and hide themselues in rockes and holes : &c. Some went ouer Iordan ; all that followed Saul were dismaied and afraid : Verse ● . he tarried the seuen daies , the time appointed by Samuell ; and without Samuell , which hee should not haue done , calleth for the burnt sacrifice , and peace offeringes , and offered a whole burnt sacrifice .

For this worke , what reasons soeuer he alledged , Samuel said vnto him , Thou art become a foole , thou hast not kept the commandement of the Lord thy God , Verse 13. &c. But now thy kingdome shall not continue , The Lord hath sought him a man after his owne heart , &c. Concerning this trespasse of Saul diuers interpreters discourse diuersly what it was , and wherein it consisteth : which I omit . I take it , the summe is , Gods order in taking warre in hand , was not obserued ; sacrifice to God , was not dulie and rightly administred ; V●rse 11. Saul cast his eie too much on the defection and inconstancie of the people ; God the strength of Israell , was not in all things preferred : the enemie and his cruelty more thought vpon then Gods deliuerance . For he should haue consulted with Samuel , and Samuel should haue taught him the Lords will , they both should haue sacrificed and serued the Lord together : and so at the prophets mouth to haue learned what he should doe , as chap. 10. Verse 8. But his heart being full of infidelitie , hee made a way to his owne reiection : Verse 13. otherwise ( as the prophet saith ) For at this time would the Lord haue established thy kingdome vpon Israell for euer , but now thy kingdome shall not continue . And this is the first defection of Saule .

Secondly , Samuel said vnto Saul , Now therefore hearken thou vnto the voice of the words of the Lord , 1. Sam. 15.3 . Goe and smite Amalec , and destroy al that apperteineth vnto them : He returneth from the victorie , Hee boasteth saying , I haue fulfilled the commandment of the Lord , &c. Hauing spoken like an hipocrite , 13. he heareth from the Prophet : The Lord hath dealt graciously with thee , made thee head of the tribes of Israell , 19. annointed thee king . &c. He bad thee go and destroy the sinners , the Amalechites , 20 thou hast not hearkened to the voice of the Lord , but hast turned to the pray , &c. Saul euen against God and his owne conscience , answereth , That he hath hearkened to the voice of the Lord , and hath gone the way which the Lord sent him vnto , &c. He is further reproued by the Prophet : To obey , is better then sacrifice ; and to hearken , is better then the fat of rammes : Because thou hast cast away the word of the Lord , therefore hee hath cast away thee also from being king . Lastly , 24. he confesseth , saying : I haue sinned , for I haue gone further then the saying of the Lord , and thy words , because I feared the people , and obeied their voice . Then he heareth : Thou hast cast away the word of the Lord , 26. and the Lord hath cast away thee , that thou shalt not bee king ouer Israel , and the Lord hath rent the kingdome from thee this day and hath giuen it to a neighbour of thine , &c. And Samuel came no more to see Saul . Samuel mourned for Saul , and the Lord said , How long wilt thou mourne for Saul , seeing I haue cast him away from reigning ouer Israel .

Now here is saul at the last in his reiection ; at the first honoured , receiued , allowed , and praied for : now cast off from the Lord , & from his kingdome . Concerning him and such like , hipocriticall seruice and obedience to God , Inst. li. 3. ca. 2 saith maister Caluin : Quemadmodum radicitus non haeret in reprobis , de paterno dei amore pe●suasio : ità non sollide eum reddamant vt filij , sed mercenario quodam affectu ducuatur . As the persuasion of the fatherly loue of God , doth not sticke rooted in Rebrobat●s , so they loue him not again as sons : but of a certaine affection , as of an hireling . Inst ca. 4.33 1 Sa. 15.23 . 2. Sa. 12.18 . And again , Cum Saulem regno abiecit , puniebat ad vindictam ; cum Dauidem paruulo suo orbanit , ad emendationem corripiebat . When he reiected Saul from his kingdome , he punished him to further d●struction : when he depriued Dauid of his yong infant , he chastised him to amendment , Here we are to note three circumstances . 1. The walking of Saul . 2. The seruice and dutie of the church . 3. The worke of God .

Saul walking as an hireling , though graciously adorned by God many waies : the church in seruice to God , in loue and obedience , towards their king , in all humilitie and subiection for that time conforming thems●lu●s . Lastly , God himselfe reuealing the hypocrite , and casting him out , and commaunding the Prophet not to pray for him . To conclude then , if wee would in these daies discharge our dutie : pray for All men , and our brethren , vntill the Lord reueale the hypocrits and Reprobates , and doe single them out , as he did Saul , and as our Sauiour Christ did Iudas , and then to reiect them , ( as performing our obedience to God , because hee so commaundeth ) and vntill that time perfourme the seruice and dutie of Gods children , and of the Church of God , al this controuersie were at an end : and we should not iangle so much about the thing , we know not what it meaneth . In that the Prophet praieth for Saul , L●ci com . P●t . Mar● . Martir saith , He mourned for Saul , longer than he should haue done : but the good zeale , hath for the most part , loue ioined with it . And master Caluin saith : It is an hard point yet , to depriue the Prophet of God , of faith herein : but of this I haue spoken inough before .

Hauing thus much discoursed according to the Scriptures , concerning Esau and Saul , I will speake the lesse of Iudas . Peter Martir saith thus of Saul , and him both , Vocatus est Saulus ad regnum , at non ad salutem : Loci com . cap. de voca● . & Iudas quamuis ad Apostolatum ad scitus est , non tamèn redemptionis per Christum particeps fuit . Saul was called to a kingdome , but not to saluation : And Iudas though hee were allotted to the Apostleship , yet was he not partaker of redemption by Christ . First ( therefore ) he was not reuealed , by the Apostles which were the seruants : but by the Lord , For Iesus knewe from the beginning , Iohn . 6. ●4 . which they were that beleeued not : and who should betray him , And againe , Haue I not chosen you twelue , 70. and one of you is a diuell . And , Iohn 13.26 . Hee it is to whom I giue the soppe : and he wet the soppe and gaue it to Iudas Iscariot : Thus Christ reuealed him , and not the disciples .

Secondly , the Disciples thrust him not out : For , it is written , For he was numbred with vs , Act● 1.17 . and had obtained fellowship in this ministration . He therefore hath purchased a field with the reward of iniquity , and when he had throwne downe himselfe hedlong , he brast in sunder in the middest , and his bowels gushed out , &c. This traitor and reprobate , therefore , a repiner against good workes , a lumpe of couetousnesse , an ympe of Satan , a traitor to the Lord , an enemie to himselfe : chosen yet , & put in place by the Lord , is to be thought vpon , and considered of vs , especially for these three respects . 1 For iudgement . 2. for comfort . 3. for example .

For Iudgement , That such as come in high place , and in the dignitie of the ministery , should attend their calling , abstaine from filthie lucre , do the worke of the seruant of the Lord , set before their eies , the greedines , the impudencie , the couetousnesse , the sodaine ruine , and fearefull end of this traitor . And that they seeke not their owne , as he did , but the things that belong to Iesus Ch●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 , 1. Iohn 5 . 1● . 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 , Matt. 12.31 . 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 , Aug. 10.7 . de corrept. ● gra. cap. 12. De quo peccato , quoniam non expressum est , possunt multa & diuersa sentiri : Ego autèm dico id esse peccatum : fidem , quae per dilectionem operatur , des●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 . Lyra. Master Caluin calleth it , Cal. in 1. I● . 5. ver. 16. 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 .

Loci com . Pet. Martir . Secondly , for the vnderstanding of the place , Doctor Martir giueth this iudgement , Nominê constituitur alibi , vt oremus prò omnibus , 1. Tim. 2. 1. Iohn 5.16 . & 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 intellige●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 , Psalm. 67 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. Mat. 26.36 . Yet ( therefore ) came he into the world , that hee should tast thereof . As it is written : Father , saue me from this hour , Ioh , 13.27 . 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 , Ex collect . Marlorat . in 1. Iohn . 5. Verse 16. 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 , Hierusalem , & 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 , Luk. 23.34 . and murderers , saying : Father forgiue them , for they know not what they doe . But the father forgaue not but vnto those , that were conuerted , and were beleeuers , Act. 2.38 . as Peter in his sermon sheweth . The rest sinned vnto death , and are dead in their sins : and for them Ierusalem , and all the kingdome of the Iews , was raced and destroied . Let vs not ( therefore ) euen in praieng , be weary of well doing : for in due time shall wee reape , if we faint not .

The seuenth Obiection . I●r. 7.15.16 . IN Ieremy the seuenth , The Lord saith thus , concerning the obstinate Iews , which contemned the word of the Lord : I will cast you out of my sight , as I haue cast out al your brethren , &c. Therfore thou shalt not pray for them , neither intreat me : for I wil not heare thee . Vpon which place we may reason thus , Whosoeuer God hath cast out of his sight , that is , out of his fauour , and will not be intreated for them , for such we must not pray : but such are all the reprobate , therefore wee must not pray for them , I ●eane for their saluation .

The Answere .

This Obiection conteineth two parts . First the place of Ieremie , secondly the argument . First of the one , them of the other . 7.15.16.11.14.14.11 . In this scripture of Ieremie , Therfore thou shalt not pray for this people , &c. We are to consider the cause , and then the wordes : the cause is thus set downe in the same chapter , Ye trust in lying words , saieng , the temple of the Lord , the temple of the Lord , they did steale , Ier. 7. ver. 4. murder , commit adulterie , swear falsly , &c. Walke after other gods . They would presume and say , We are deliuered , Verse . 9. though we haue done all these abhominations . &c. 11.13 . The house of God became a denne of theeues : God rose vp early and spake vnto them . They would not heare , they would not answer . Againe , The children gather wood , the fathers kindle the fire , Verse 18. & the women knead the dowe , to make cakes to the queene of heauen , &c. Here was in this people , hipocrisie : yet saying , they were religious ; oppression , sheading of innocent blood , adulterie , periurie , abominable idolatrie , presumptuous sinnes , presuming on Gods mercies : & in the house of God , in stead of holy ones , theeues as in a denne : al estates falling and declining from the Lord , fathers , wiues , childeren , vniuersally all setting vp Idolatrie , worshipping Baal , baking cakes to the queen of heauen , and pouring out drinke offerings vnto othe● gods : and all , that they might prouoke God vnto anger : when as he still spake vnto them , and they would not heare ; he called vnto them , and they would not answere .

This was a wonderfull and lamentable defection : being into so grose sinnes , and of the whole and all estates : and from so louing and mercifull a father , and to be sorrowed , pittied and lamented , euen with flouds , riuers , and fountaines of teares . Hebr. 6.7 . For surely the earth which drinketh in the raine that commeth oft vpon it , and bringeth forth hearbes meet for them , by whom it is dressed , receiueth blessing of God : but that which beareth thornes , and briers , is reproued , and is neere vnto cursing , whose end is to be burned . And therfore ( surely ) when wickednes had possessed the whole bodie of the common weale ; when the scourge of God , as pestilence , sword , dearth , hath not reclaimed the people , and thirdly when a nation hath Gods word , & law , and bringeth not foorth the fruits thereof : it is a signe , of reprobation , they are neere vnto reprouing , to be cast out of Gods fauour , to haue the word , and the mercie , & the fauor , and the prouidence , and the protection of God taken from them , and bestowed on a nation that will bring forth the fruits thereof . When Scipio beheld the citie of Carthage , burne sixteene daies together , he wept sorrowfully , Chronic. Melanct. and being asked why , he answered : I remember ( saith he ) the miseries of man , and such like one day , is like to be the end of our state , and famous citie of Rome . So surely the general contempt of the gospell of Christ , the vniuersall reiecting of the louing corrections of the Lord , the manifest corruptions in all kinds of sinne and wickednes , doth portend , that it is to be feared , our destruction and confusion is not far off : but that one day we shall tast as Israell hath tasted : wee so resemble hir , we are so like her in all kind of sins , presumption and infidelitie . The Lord grant vs in time to be a wise and vnderstanding people , to know the waies of the Lord , to discerne the day of our visitation , and to bring forth the fruits of righteousnes : that we may flie from the wrath that is to come , in contrite , humble , and repentant minds , pleasing the Lord ; that he may turne away that heauie wrath and iudgement that our sinnes daily grone and crie for , in the sight of God our heauenly father . But now to the matter .

As in this place of Ieremie , so also in the 11. and 14. Chapters before , that the Lord forbiddeth the Prophet to pray for them , The Lord setteth downe their conditions , which was a generall defection and falling away from the Lord , as I haue said , the verie fruit of reprobatisme . And we see , The Lord saith not here , peremptorily , or indefinitely , Pray not for Reprobates , nor he vseth not this phrase , Pray not for those , that be Reprobates among them . But first he maketh the Prophet attentiue : secondly , he sheweth forth and setteth before the Prophets eies , the abhominations and sinnes of the people . For though the Prophet knew much of their wickednesse of himselfe : yet when the Lord caused him to behold , and set it before his eies , he knew farre more . Thirdly , he saith , Thou shalt not pray for them . As if the Lord should say , Thou seest more now , then thou didst before , behold what a people thou hast praied for . My fauour is ceased , my loue is ceased , let thy loue also cease . Thou shalt not take thee anie wife , Iere. 16. ● . neither shalt thou haue any sonnes and daughters in this place : Thou shalt not pray for them . So that wee see the Lord proceedeth in wonderfull iustice against them . First , he reuealeth them ; secondly , withdraweth his fauour ; thirdly , forbiddeth mans helpe and comfort . That they may know by the mouth of Ieremie , the indignation and wrath of the Lord : and that they were neare to confusion and destruction . So that we see Those be reuealed , not from beneath , but from aboue , not from man but from God : and therefore pray not for them .

Now for the exposition of the wordes . Muscul. l●ci . com . de ora● . First ( therefore ) Musculus of these places of Ieremie , writeth after this sorte : Notwithstanding the diligent praier of the Prophet , praying continually for the people of God , was not condemned by these wordes : but hee was rather admonished hereby , That the praiers were but in vaine , forasmuch as the time of iudgement , The Prophet not condemned for praying . and the wrath of God was at hand , as we may see Iere. 14.11 after this maner : Pray not for the people to any good purpose , &c. For I wil wast them with sword , pestilence , and famine . He left not hi● diligence , in preachin● & praying . In the meane while the prophet left not of his diligence , in preaching and praying : albeit he heard the Lord say oftentimes : That he auailed not by his praier . An other saith , Obserua intercessionem sanctoru● maximae esse efficatiae . Gerard. Lorych . in Hier. Ait enim , Et nê obsistas mihi , hoc est nè obicem irae meae , orationem tuam interposueris , quod Mosen fecisse legimus . Glossa , ordin . in H●er . Caeterum nè deus videatur orationem sanctorum nihili facere quare querulos Iudaeos non exaudiat , subnectit rationem dicens . Non contemnere se intercessionem sanctorum , sed cor impoenitens Iudaeorum . Marke ( saith he ) that the intercession of the holy men , is of great effecacie . For he saith , Hinder me not , or stoppe me not , That is , put not forth thy praier as a barre , and stay vnto my wrath : which wee reade Moses to haue done . But least God might seeme , little or nothing to esteeme the praier of holie men ; for what cause hee heareth not the murmuring of the Iewes , hee addeth a reason , saying : But the hard and impenitent heart of the vnbeleeuing Iewes .

These expositions teach vs , that the Prophet was not condemned for praying for them , but their abhomination in sinning , stirred vp the Lord in wrath , That he would neither the praier of the prophet , neither any other thing by his meanes , should stand in the gap : but that the Lord would poure out his wrath vppon the young , and the olde , the Prophet with the Priest , the Prince with the people , the parents with the children . For we see after the first warning , the Prophet prayed stil , and is reproued the second time , as Ier. 11.14 . And he preached and praied still , and is reproued the third time , as Cap. 14.11 . and thus much for the place of Ieremie : But now to the Argument . We will not reason herein by what Logicke this Argument standeth , ( for that I reserue to my second booke , wherein I must answere to a great manie things ) but will suppose it to bee good for this time , and let him tell on his tale .

The Argument conteineth a Maior , and a Minor proposition . The Maior is this . Whosoeuer God hath cast out of his sight , that is , out of his fauour , and will not be intreated for them : for such we must not pray . This proposition ( saith the obiection ) must haue his strength from this place of Ieremie the 7. but let vs see how .

1 First then , let vs see and consider what it is , to bee cast out of Gods sight and fauour , that the consequent may follow , that , Not to pray for such , &c.

2 Secondly , whether these were cast out of Gods sight , or no. That this Maior proposition , may haue his strong foundation .

First then , To be cast out of Gods sight , is said to bee sundrie waies . One way , it is said to be then , when as Gods seruant and child , for a season , is as it were forgotten of God , and turned ouer to the enemie , to oppressors , yea to himselfe , and feeleth troubles , temptations and afflictions , sorroweth inwardly , goeth mourning all the day long , powreth out the dolorous lamentation of Sion , The Lord hath forsaken mee , my God hath forgotten me : And yet after these trials and stormes , is visited , refreshed , & comforted by the Lord ; and for euer is not forsaken and cast off by the Lord ; but for a season , and receiued againe . So the Prophet David , And when I made haste , I said , Psal. 31.24 . I am cast out of the sight of thine eies : neuerthelesse , thou heardest the voice of my praier , &c. Likewise Ionas , Iona. 2.4 . in the great surges of the fishes bellie . Then I said , I am cast away out of thy sight : yet will I looke againe towards thy holie Temple , &c. Verse 6. yet hast thou brought vp my life from the pit , O Lord my God . And the Lord said vnto Is●ael , Thou art my seruaunt , I haue chosen thee , ●sai . 41. ● . and not cast thee away , &c. This teacheth then , that there is a wholsome reiecting and casting off , and as it were , a discipline in our God , whereby we are more stirred vp , and whetted to hold fast by God , and to acknowledge his mercies : And this casting off , is not in wrath , but in loue , not of a Reprobate , or bastard , but of a sonne , and beloued child : not for euer , but for a time , and season : no● to destruction , but for reformation .

Secondly , There is a casting out in the wrath of God , open and reuealed to the face of the world , for sinne , and for contempt of the word , and will of the Lord ( as is to be feared , shal come vpon vs for our disobedience , and sinnes mul●iplied to the heauens ) which the Lord threatneth in the Law : 1. Reg. 9.7 . 2. Chr. 7.20 . as , But if ye and your children turne away from me , Then wil I cut off Israell from the land which I haue giuen them ; and the house which I haue hallowed for my name , will cast out of my sight , and Israell shall be a prouerbe , and a common talke amongst all people , 1. Chr. 28.9 . &c. And Dauid said vnto Salomon , If thou seeke him , he will be found of thee , but if thou forsake him , he will cast thee off for euer . And as God threatneth to the disobedient : Ier. 7.15 . And I will cast you out of my sight , as I haue cast out all your brethren , euen the whole seed of Ephraim . Thus he speaketh when he threatneth iudgement and captiuitie vnto them .

Thirdly , there is a casting out of the vnrighteous , froward and reprobate : which are vessels of wrath , prepared to destruction , Rom. 9.22 . that God mighte shew his wrath , and make his power known : and it is of two sorts : Either in this life and reueiled , as the casting out of Pharao , of Saul , the reueiling of Iudas , and such like ( as hath beene said before . ) Or els it is secret , or not reuealed , & hid in himselfe . For he hath put it in his owne power : and as hee knoweth , who are his owne : So knoweth hee also , who are not his owne : and according to his good pleasure , either reuealeth them , or not reuealeth them .

Secondly , the casting out of Gods sight , being thus distinguished , let vs see , whether these were cast out or ●o . Let vs looke on the proposition , and it is thus : Who soeuer God hath cast out of his sight : that is , out of his fauour . If he meane the first way , that cannot be , for that is proper to the holie and righteous . Thy louing correction ( saith the prophet ) shall make me great : Psal. 31.8 . shall not confound me , but shall make me great . Psal. 18.35 . Thou hast knowne my soule in aduersity : Not forsaken me , or cast me of , but known me : after two daies wil he quicken , & receiue vs , and in the third day , he will raise vs vp , and we shall liue in his sight : yea the Lord is on my side , Ose. 6.2 . the Lord taketh my part , Psal. 118.6.7 14. the Lord is my strength and my song , and is become my saluation . So that in this casting off , the child of God is excercised . God doubleth his fauour vpon him and forsaketh him not , but for his good ; and returneth vnto him , and is his present helpe , in the time of trouble , is his strength , castle and deliuerer . And this serueth not the turne . And ( therefore ) wee must seeke further , that this proposition may bee releeued .

The second sence , is a iudgement , a plague , and more bitter , and vniuersall , or generall : and it concerneth prince , people , religion , as before : Salomon , Israell , the temple ; but this iudgement , is temporall , and in this life . 2. Ch. 36.12 . As when the king of Israell did euill in the sight of the Lord his God , and humbled not himselfe , befo●e Ieremiah the Prophet , V●rse 16. at the commaundement of the Lord , &c. And when they mocked at the messengers of God and despised his words , and misused his prophets , vntill the wrath of the Lord arose against his people , &c. He brought vpon them , the king of the Caldeans , Verse 17. who slue their young men with the sword , in the house of the sanctuarie , spared neither yong man , nor Virgin , ancient nor aged , God gaue al into his hand , the vessels the treasures of Gods house , the treasures of the king . Then he burnt the house of God , 20. brake downe the wal of Hierusalem , burnt all the pallaces , and all the precious vessels , carried the people away , that were left to Babell , and they were seruants to him and to his sons , &c.

Here is a lamentable ruin , and a casting out of the people out of the sight of God . The king , the people , the temple , religion , their priests , their Virgins , their Matrons , their wealth , their seat , their cittie , their old men , their young men : briefely al ; in regard of policy , beautifull , peaceable ; now by God , shaken , disquieted , defiled , captiuate , and plunged into great miserie , desolation and obscuritie . So vseth God to set vp in his fauor : and in the kindling of his wrath , thus doth hee deface and pull downe . Deut. 28.58 . Thus if thou wilt not keepe , and doe all the words of this law , &c. And feare this glorious and fearefull name , The Lord , thy God : then the Lord will make thy plagues wonderfull , and the plagues of thy seed , euen great plagues , and of long continuance , &c. So great are the plagues of the sinner : Psal. 32.11 . but mercie shall embrace him on all sides , that putteth his trust in the Lord his God .

Now our proposition is , Whosoeuer God hath cast out of his sight , that is , out of his fauour , &c. Thus indeed hath God dealt with Israel : ( as wee heare in the processe before ) but we are to marke two things . The one , whether they were reprobats , or no. The other , whether thy were cast off , finally and for euer , or no. Now if they be reprobates , and that they be cast out , as God vseth to cast out reprobates , then the proceedings in them is , as in Saul , to be reiected of God , another substituted in his place : ( for God had chosen Dauid a better man than he ) then to be spoiled of all heauenly ornaments , as of the spirit of God , wisdome , the comfort & countenance of the Prophet , &c. Turned euen to Satan , to abound in most abhominable sins , as , hipocrisie , persecution , bloodshead , destroieng of the church , inchauntment , apostasie , desperation ; so running on , til they had made an end of him . So Iudas in reprouing and coueting , vntill the deuill entred into him , vntill he tooke the reward of iniquitie , vntill he despaired and hanged himselfe . Such go with a swift enforcer , for they are caried according to his will .

But in these for whom Ieremie praied , it is not so : For in them was repentance , to come vnto the Lord , as Ier. 14. where they say , Ier. 14.7 . O Lord though our iniquities testifie against vs , deale with vs according to thy name . For our rebellions are many , we finned against thee . O the hope of Is●aell , the sauiour thereof in the time of trouble , why art thou as a stranger in the land , &c. Yet thou O Lord art in the middest of vs , and thy name is called vpon of vs , forsake vs not . 15. Vers. 19. And the Lord himselfe speaketh vnto the Prophet , of their conuersion and amendment , saying : Let them returne vnto thee , but returne not thou vnto them . That is , follow not thou their wickednes , but let them be conformed to thy godly example . Thus they crie vnto the Lord , the Prophet teacheth them a praier , as in the same chapter , Verse . 14. Verse . 14. And the Lord would haue them conformed to the holines of Ieremie . And these ●hings import no reprobation : and this people ( therefore ) yet no reprobates . I omit many such like praiers , and approbations of God , for breuities sake .

So likewise this inferreth the other : Though it were a sharpe iudgement and casting off , yet it was not finally and for euer . For i● is said , for their comfort . Behold therefore saith the Lord ) the dai●s come that it shall no more be said , The Lord liueth , Ier. 1● . 14 . which brought vp the children of Israel out of the land of the North , and from all the lands where hee had scattered them , and I will bring them againe into their land that I gaue vnto their fathers &c. 27.7 . Meaning that euen the very deliuerance ou● of B●bilon , should be so glorious , that it should shaddow , and as it were put to silence , the deliuerance in Aegypt . Secondly , the terme and time of their deliue●ance , was set downe : 2. Ch. 36.20 . as , They were seruants , vntill the kingdome of the Persians had rule : to fulfill the word of the Lord by the mouth of Ieremiah , 22. vntill the land had her fill of her Sabats . For all the daies that she lay desolate , she kept Sabat , to fulfill seuentie yeares , &c. In the fi●st yeare of Cirus king of Persia , the Lord stirred vp the spirit of Cirus , &c. Thirdly , their life while they were in captiuitie , was not as the life of reprobat●s , and cast awaie , then in Babilon : as witnesseth the Prophet Ezechiel , who was sent as a wat●hman vnto the house of Israel , Ezech. 3.17 Daniel 9. and Daniel who praied for the people : and the Psal. setteth out their sighing and sorrowing , and seruice to God by the waters of Babilon . Psalm. 137. And king Cirus in his great commandement said vnto them , Who is among you of all his people , 2 Ch 36. ●3 . with whom the Lord his God is , let him go vp : And there went vp with Zerubbabell , the chiefe captaine , Ezra . 22. Vers. 64. Iesua the high priest , and Nehemiah , &c. The whole congregation together , fourtie two thousand , three hundred and three score , besid●s their seruants and their maids , &c. Thus our God is not alwais chiding , neither reserueth he his wrath for euer , though he had driuen them far off : yet he saith , Come againe , ye children of men : he bringeth them home into their own land , is appeased towards them , and they build his house . So that Israel though he were sharply punished , yet was hee not finally reiected from the Lord : and therfore yet not reiected as Reprobats , and so no cause but the prophet might pray for them .

Lastly , the scripture it selfe , of the seuenth of Ieremie , speaketh thus : I will cast you out of my sight , as I haue cast out al your brethren , euen the whole seed of Ephraim . Where we are to note , that the Lord saith , Hee will cast them out , and he sheweth an example , how , None otherwise , but as I did the whole seed of Ephraim . So that looke how the Lord cast out Ephraim , so will hee cast out them : and if Ephraim was cast out as Reprobates , so shall they be : so that we are to consider , first , what is meant by Ephraim ; secondly , how they were cast out . First then Lyra saith , Lyra . Sicut proieci omnes fratres vestros , id est , decem tribus , quae iam erant in captiuitate inter Assirios , &c. As I cast forth all your brethren , that is , the ten tribes which now were in captiuity amongst the Assirians , &c. And the whole seed of Ephraim is said , because that tribe was the most principall tribe amongst the ten . And because Hieroboam the first king therof , was of the tribe of Ephraim . Again another saith : Tremeliu● . The whole seed of Ephraim : that is , the kingdome of the Israelits , the part for the whole , as Esay 7.8 . So then , I will cast out the whole seed of Ephraim , that is , the ten tribes , the kingdome of Israel : and this is meant by the seed of Ephraim .

Secondly , they were cast out so as we read . 2. Reg. 17.18 . 2. Reg. 17.18 . And he put Israel out of his sight , and none was left , but the tribe of Iuda only . So as we may say of them , as the Psalm speaketh of their fathers , Psal. 99.8 . Thou heardest them O Lord our God , thou forgauest them O God , and punishedst their own inuentions . So as by scripture , by the causes or by the effects reprobatisme appeareth not , but the most greeuous punishment and hand of God towards them : ( which merciful father grant may work to our amendment .

Now the third sence is ( as I haue said ) the casting out of the vnrighteous , froward , and reprobate , being vessels of wrath , prepared to destruction . And sometime they are reuealed , as inough hath beene said , and wee ought not to pray for them . But those that are vnreuealed , and doe dwell , walke , and haue their conuersation amongst vs ; for as much as these thinges are in Gods owne power , it is no● knowne to vs whether they shall repent or no : and therefore we must vse the rule of charitie and loue towards All men , As inough hath beene said . For which cause this third way , That is , either secret to God , or reuealed by God : is the right casting out of a reprobate indeed , and none but this .

The Maior proposition then , must and ought to bee thus : Whomsoeuer God hath finally , reprobated , and cast out of his sight : and so declared and reuealed them vnto his church : for such we ought not to pray . For they must be for euer reiected , and they must bee from God reuealed . That we may haue our warrant to reiect them also : for God reiecteth first , then hee maketh it known , then we are zealous for our God , and we reiect also . Maior . Now let vs set the argument together : Whomsoeuer God hath finally cast out of his sight , and so declared and reuealed them vnto his church : for such wee ought not to praie . Min●r . The Minor . But such are All the reprobat : ( that is , the reuealed ones ) as for the other , they are to God , and not vnto vs . The conclusion , Therfore we ought not to pray for them . And this is the truth of it . And this much for this Silogisme .

The eight Obiection . ANd yet thus far the scriptures do teach vs to pray for the very knowne enemies of Gods church , that the Lord would vouchsafe in his mercie , to blesse them with temporall blessings , as heal●h , and plentie , and peace , for the churches sake , that is among them : which is manifest in Ier. 29.7 . Ier. 29.7 . The Iewes being captiu●s in Babylon : are commanded to pray for the prosperity of Babilon . His reason is this : For in the peace thereof , you shall haue peace .

The Answere .

They that were carried captiues into Babilon , had still mind of returning . The Prophet saith vnto them , Ier. 29.4 . from the Lord , Build you houses to dwell in , plant , set , giue your daughters in mariage , &c. And it followeth : Ver. 7. and seeke the prosperitie of the citie , whether I haue caused you to be carried away captiues , and pray vnto the Lord for it , for in the peace thereof , shall you haue peace . This place therefore of Ieremie , alleged , comprehendeth , first a commandement , then the circumstance of the place , then a second commaund●ment , lastly , a reason .

The first precept or commandement , is , Seeke the prosperitie of the citie . God doth ( no doubt ) scatter his people amongst other nations , that his name might be knowne vnto them , that hee might exercise his people with patience : and that the good conuersation and behauiour of his people , might be an example and a light vnto others , to forsake Idolatrie , and to know the God of Israel . To which end , in my opinion , Ger. ●ory●h . one noteth most effectually vpon these words , Ius hospitalitatis sincerè vult custodiri , & quenque animam suam , in pati●ntia possidere . The people were entred into a strange land , they would faine bee returning home as soone as they came thither . The Prophet biddeth them settle their hearts , giue themselues to their seueral vocations , and to seeke the prosperitie of the cittie , where they now were , noting ( saith this writer ) that God would haue kept amongst them inuiolablie and sincerely , the right of entertainement , or abode among that people : and that euery one ( though he were amongst the prowd and insolent , ) should possesse his soule in patience : teaching from the wisdome of God , That innocent life and patience , in such great oppressions vnder so mightie enemies , were worthie vertues to redeeme peace , and get fauour .

Secondly , the circumstance of the place is , as the late translation of the bible saith ( Istius ciuitatis ) id est totius regni Babilonici , Tremelius . Sinecdochicè . That is , seeke the prosperitie of the cittie , that is as much to say , of the whole kingdome of Babilon , &c. The part for the whole , so that what the Lord commandeth them here , must to their possible power , reach , and stretch to the whole kingdome .

Thirdly , the second precept or commandement is this : Pray vnto the Lord for it , Or , Orate prò ea Iehouam , Intreat the Lord for it . The Lord saith not here , Pray for their welfare onely , pray for their peace onely , or for their prosperous estate : but indefinitly , Pray to the Lord for it , for the citie , for the countrey . These two commandements thus differ : The first concerneth their manners , and behauiour , in captiuitie : The other , their religion . Therefore as they differ in work , the one imediately respecting man , the other imediately respecting God : So in the verbe commanding , they differ also , as Seeke & Pray ; for praying vnto God , no doubt , may be seeking : but all seeking , is not praying . And therefore as in commanding , in matter , in manner , in effect and end , they differ : so by no means they must be confounded . For in the first commandement , it is said , Seeke prosperitie . But in the second , it is not said , Pray for prosperitie , welfare , or so forth , but , Pray for it . And therfore ( surely ) this seemeth not a praier , for outward things , or for temporall blessings only : as health and plentie , and peace , but a commandement also , that they should pray for their conuersation , for their amendment , for the setting forth of the glorie of God amongst them , and mollifieng of their hearts towards God , to know him : and towards those poor captiues whom they so roughly intreated . And there are three things that persuade it .

The first , I remember S. Paul the Apostle of the Lord , to approue his ministerie , saith thus to the Corinthians : 2. Cor. 12 . 1● . 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 , Dan. 13.6 . 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 , 2. 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 . 2.37 . And after the exposition of those wonderfull things , concerning his dreame , the king himself answereth : 47. 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 , Verse 13. 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 , Verse 18. as the eighteenth verse in this chap. doth import . Also we read in the next storie concerning the three children , Dan. 3.26 . 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.

Dan. 4.24 . 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 to●●●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 , Corr●pt . do●t . W●gandi ▪ Mat. Iud. 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 flou●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 , Ester 8.16 . 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 , Glos. ordi . in Hier. 1. Tim. 2. 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 C●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 , The rea●on . 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 . )

Loc. Com. Pet. Mart. de Magist. ca. 13.2 . 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 d●us monebat , v● parerent , & pro rege orarent , quamuis ille tirannus esset , & pèr summam iniuriam , regnum 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 .

Tob. ●3 . 3 . Lastly , Tobias being a captiue himselfe , saith not , We went vp amongst the Assirians to pray for their temporall estate , or blessings ; but he saith , Confesse him before the Gentiles , ye children of Israell : for he hath scattered you amongst them : there declare his greatnes , and extoll him before all the liuing , &c. And againe , I wil confesse him in the land of my captiuitie , Verse 6. and will declare his power and greatnes to a sinfull nation . Then he inuiteth them to know God , saying , O ye sinners , turne and doe iustice before him : Who can tell if he will receiue you to mercie , and haue pitie on you . So by this discourse hitherto , I doubt not , but it appeareth : the Lord sent his people into captiuitie , for weightier causes , in praier towards that nation , then to pray for temporall blessings for them to the Lord their God .

But what meaneth this speech , In the obiection before . Thus far the scriptures doe teach vs to pray for the very knowne enemies of Gods church , That the Lord would vouchsafe to blesse them with temporall blessings , &c. The knowne enemies of Gods church , must haue our praier , but it is for temporal blessings . If S. Paul were aliue , and should hear these diuines thus reason , he would thinke himselfe little beholding to them : For ( saith he ) was not I a known enemie , did I not persecute the church : Acts. 8.3.22.4 . yea made hauocke of the church ? and entred into euery house , and drew out both men and women , and put them in prison ? did not I persecute this way vnto the death ? 5. had not I letters vnto Damascus , to take both men and women ? did not I breath out both threatnings and slaughters against the disciples of the Lord ? Act. 9. Was I not then a known enemie to the church ? What was the report of the church of him . Vers. 13.14 . Lord ( saith Ananias ) I haue heard by many , of this man , how much euill he hath done to thy saints at Ierusalem . Moreouer he hath here authority of the high priests , to bind all that call on thy name . Doe not these things shew that hee was a knowne enemie ? and should he be only praied for in temporal blessings ? Heare his own confession : When before I was a blasphemer and a persecuter , and an oppressor , 1. Tim. 1.13 . but I was receiued to mercie , for I did it ignorantly through vnbeleefe : But the grace of our Lord was exceeding aboundant , with faith and loue which is in Christ Iesus . Thus Paul a knowne enemie to the church of God , an vnbeleeuer ; yet a chosen vessel of God , counted faithful and put in his seruice . God sheweth mercie , persecutors and infidels are receiued into fauour and we affoord praiers for them , only in temporall blessings . Much far better ( saith a learned interpreter ) Et huiusmodi preces fiant , pro omnibus hominibus , A●sel in 1. Tim. 2. vt nullus sit tam peccator , pro quo non oretur , cum & Saulus precibus Stephani , sit conuersus . And let such sort of praiers bee made for all men , that there bee none so great a sinner , for whom wee should not pray : when as Saul at the praiers of Steuen , was conuerted .

Neither do I thinke that the Babilonians were worse enemies to the church in Babilon , then the Iewes , the Scribes , and Pharisies , rulers and preists were vnto our sauiour Christ , the Apostles , & martyrs : and yet Christ saith , Father forgiue them . S. Steuen , Lord lay not this sin to their charge . And S. Paul saith , Wee are euill spoken of , 1. Cor. 4 13. and we pray . And of the priests and knowne persecutors were turned to the Lord , Act. 2.41 . wee read , Acts 2.41 . Yet marke one thing more before we end . In the Obiection before this of the seuenth of Ieremie , Ier. 7.15.16 . where it was said : I will cast you out , &c. And this proposition inferred , Whosoeuer God hath cast out of his sight , &c. for such we must not pray . So ther we see the people quite gone , cast out of Gods sight : and therefore , that great Maxima builded vpon it , ●er. 29.7 . &c. Now here in the 29. of Ieremie , yet forgetting how hee had dealt with the people before , and cast them quite out of Gods sight : he calleth them again & saith , There is a church in Babilon which is commanded to pray for the peace of the citie , &c. If they were for euer cast out as reprobates , how come they now to be a church ? and if they be a church , as it must needs be granted ; then that casting out , was some other kind of casting out , then to bee cast out as Reprobates . The word of the Lord is precious , and ought not to be wrested to the deuices and fantasies of men .

But inough of these matters hath ben said . And I end with S. Ciprian . Vnusquisque oret diomnum , Ciprian . li● . 4. epistola ● . non pro se tantum sed & prò omnibus fratribus , sicut dominus Iesus orare nos docuit : vbi non singulis priuatam precem mandauit : sed communi & concordi prece , orare prò omnibus iussit . Let euery man pray vnto the Lord , or intreat the Lord not only for himself , but also for all his bretheren , as the Lord Iesus hath taught vs to pray : where he hath not commanded to euery particuler man a priuate praier : but by one common and vniting praier , Ro. 16.27 . he hath commaunded vs to pray for all men . To God ( therefore ) only wise , be praise , through Iesus Christ for euer . So be it .

FINIS .