all the world to euery creature shall the word be thy power to saluation to all that beleeue of the Iew first and also of the Gentile Shall the Apostles then goe into all the world and shall I be an Apostle of the Gentiles to set forth these glad tidings amongst them surely then shal I teach the vnrighteous thy waies and sinners shall be conuerted vnto thee And then let the Gentiles praise God for his mercie as it is writen For this cause I will confesse thee among the Gentiles and sing vnto thy name And again he saith Reioice yee Gentiles with his people And again Praise the Lord All ye Gentiles and laud ye him all ye people together And againe Esaias saith There shall be the root of Iesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentils trust Then O Lord shew thy seruants thy worke and their children thy glorie And the glorious maiestie of the Lord our God be vpon vs prosper thou the worke of our hands vpon vs O prosper thou our handy work Let me care for all congregations let mee learne in what estate so euer I am to be content let me be made all thinges to all men that I might by all meanes saue some And first then I giue in precept vnto thy church concerning the truth of thy word and doctrine and I say vnto Timothie So doe that thou warne some that they teach none other doctrine neither that they giue heed vnto fables and genealogies which are endles which breed questions rather then godly edifieng which is by faith For the end of the commandement is loue out of a pure heart and a good conscience and of faith vnfeined c. Then after ye haue had a special care for the soundnes of the truth and wholsome doctrine I exhort that first of all supplications praiers intercessions and giuing of thanks be made for al men For kings and for all that are in authoritie c. For this is good and acceptable in the sight of God our sauiour who will that all men shall be saued and come vnto the acknowledging of the truth Thus the Apostle according to the instruction giuen vnto him establisheth not only in the church of Ephesus but in the same in the whole church of Christ that there be not only sound doctrine established but also publike praier for all estates and all mankind vniuersally For God inuiteth them and calleth them to bee partakers of his sauing health And great reason it should be according to the patterne set downe and will of the Lord the maine ground and foundation whereof is this To whomsoeuer the word and sacraments doe belong for them we ought to pray But the word and sacraments doe belong to all the world to all nations to all creatures Therefore wee ought to pray for all the world for all nations for all creatures The Apostle in this calling counteth it not a time to desseuer them whom God in the participation of his promises of his word and sacraments and in the preaching of the acceptable yeare of the Lord hath ioined and knit together and therefore would that all might be praied for vnto whom this mercie of the Lord is offered He doubteth not but the foundation of God remaineth sure and hath this seale Tâ—e Lord knoweth who are his but in this charge that is laid vpon him who is offended and S. Paul burne not and therefore according to the will of the Lord he would haue all know him and come vnto the truth Againe the Apostle by the spirit of the Lord saw the wonderfull effects that should grow and spring from the preaching of the gospell For thereby and by the preaching of the same the fierce lions shall be tamed and made meeke and humble the wolfe and the lambe shall feed together the people that dwell in darkenes shall behold the true light all nations shall see the saluation of our God For this wonderfull worke and building of the Lord hauing the foundation in the great loue of God towards vs is dispensed first by Preaching and Hearing whereby in the effectuall working of the spirit from aboue faith is fashioned in vs For without faith it is impossible to please God Then are we buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead to the glory of the father So we also should walke in newnes of life For to walke in newnes of life is to be to the glorie of the father also according as it is said Let your light so shine before men c. Now then that the law of the spirit of life which is in Christ Iesus hath freed vs from the law of sin and death we must haue our Education in the word and sacraments that wee may grow from faith to faith That wee may ioine vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patiâ—nce godlines and with godlines brotherly kindnes and with brotherly kindnes loue that we benot vnfruitfull that Christ Iesus may dwell in vs that we may auoid the danger of sinne that we may be sober and watch for the aduersary as a roaring lion goeth about seeking whom he may deuour him we must resist stedfast in the faith And therefore oft hereunto we must ioine the exercise of the faithfull the participation of the holie supper of the Lord to set forth the death of the Lord till his comming And especiallie herein the ministers of the Lord must not be straunge but to be oft with the people of God partakers and receiuers That the flocke by their example may be more stirred and moued highly to esteeme of the sacraments and the ordinance of God in his church And therfore as one saith Qui autem pastores raro communicant exemplo suo faciunt vt sacramenta veniant paulatium in comtemptum And those shepheards which seldome communicate by their example bring to passe that by little and little the sacraments grow into contempt Herein is also daily rising againe and comming to the Lord to say vnto him Forgiue vs our trespasses And O Lord though our sinnes testifie against vs deale with vs according to thy name for our rebellions are many we haue sinned against thee O the hope of Israel the Sauiour in the time of trouble why art thou as a stranger in the land as one that passeth by to tarrie for a night Why art thou as a man astonied and as a strong man that cannot helpe Yet thou Lord art in the midst of vs and thy name is called vpon forsake vs not c. And the most effectual power of the word preached vnto vs appeareth herein also For in it hope is confirmed and by hope wee are saued by the same worde faith is established and the victorie
authoritie that wee may lead a quiet life in all godlinesse and honestie Hitherto haue we spoken concerning the praiers of the Church Namely of the Lords praier and of the rule of the Apostle set vp vsed and followed and that they comprehend in them the hearty desires of the Church and Gods children for the propagation of the Gospell the conuersion of mankind That all nations may vnderstand and see the saluation of our God Now then these things being so and that the praier of the sonne of God was of such account as to bee repeated in the Church and the rule of the Apostle obserued alike with all fidelitie how dare some amongst vs say That the Lords praier is not to be said or not to be repeated The Lord saith Pray thus The Apostles did as he commaunded The Church of God customably praieth it and we in these latter daies come and disdaine the same On the other side Saint Paules rule to pray for all men A rule of publique praier in the Church of God from the Apostles And we in these latter dayes say All men are not to be praied for Thus wee fleete and are carried about with euerie blast of doctrine not searching the causes or foundations thereof Now therefore say After these examples thus shewed and practised by the Fathers how should the Church of England haue set downe her publique praiers Truely to answere vnto God learnedly for example vnto others faithfully for the edifying of simple ones How I say should they religiously haue set them downe for those purposes if they had not followed the example of Christ of the Apostles and of the Fathers walking in their steppes And therefore I do verily thinke that the holy and reuerend Fathers so setting them downe as in our common praier booke appeareth sawe farre more into the state of the primatiue Church and so successiuely in the church of God then many a one that reprehendeth or findeth fault in these dayes We end the ministration of the Sacrament of the holy Supper of our Lord and the Sacrament of holy Baptisme with the Lords praier Haue not the Fathers receiued it by practise Saith not Saint Augustine as it is before speaking of the Sacrament Quam totam petitionem ferè omnis ecclesia dominica oratione concludit All which petition the whole Church almost concludeth with the Lords praier And haue not they discharged themselues like good men in following the patterne of the ancient Church and of the Church of God Againe we pray in the Letâ—nie That it would please thee to haue mercie vpon All men Also we pray Haue mercie vpon All Iewes Turkes Infidels and heretikes c. Doth not the Lord so commaund to pray for our enemies to pray for them that persecute vs Saith not Saint Paul Pray for all men Shall not this bee a rule for Gods Church as long as we liue Nescieâ—tes quis ad numerum praedestinatorum quis ad sortem reproborum pertineat sic affici debemus charitatis affectu vt velimus omnes saluari ideo omnibus fraternae correptionis debemus affectum impâ—ndere sub spe diuini auxilij We not knowing who bâ—longeth to the number of the predestinate and who belongeth to the lot of the reprobate should so be touched with the affection of loue as that wee would Aâ—l men should bee saued and therefore we must bestow the affection of brotherly reproouing vpon all vnder hope of the heauenlie and diuine helpe of God And if we be to bestow the affection of brotherly reprouing or chasticement then our praier also and what so euer may further the good and amendment of our neighbours and brethren Also â—fter the reading of the Gospel we read thus For the whole state of Christs Church c. Almightie and euerliuing God which by thy holy Apostle hast taught vs to make praiers and supplications and to giue thanks for Al men c. Is not this after the rule of the Apostle and according to the example of S. Augustine in the place aboue cited how then are these things so much misliked that some when they minister the Sacraments or doe preach leaue out the Lords praier as vnworthy to stand there or too childiâ—h to be said Othersome by no meanes will pray for All men When Saul pursued Dauid and that Dauid now had pleaded his innocencie that Saul could not denie the same Then Daâ—id said After whom dost thou pursue After a dead dog and after a flee the Lord therefore be iudge and iudge betwixt thee and mee and see and plead my cause c. So it seemeth to me that this rule of the Apostle speakâ—th against them The Lord plead my cause betwixt you and me thâ—t haue brought in errors disquieted the church and abused the people infond opinions After the time of the fathers aboue mentioned the praiers of the church began to be corrupt and as I read Pontificiorum historiae narrant inuocationem sanctorum additam insertam esse litaniae à Gregorio Magno circà annum dom 600. The histories of the Popes doe shew that inuocation of the saints added and inserted to the Letanie by Gregorie the great about the yeare sixe hundâ—ed Tâ—erfore let vs looke into the practise of the reformâ—tion of our daies and let vâ— see how much vnlike vnto the church of England in this point they are or whether they agree in one or no. First therefore there is a booke whose title is thus The forme of praiers and ministration of the sacramenâ—s c. Vsed in the English church at Geneua approued and â—eceiued by the church of Scotland c. Printâ—d at Edenburâ—h 1565. In that booke there is a praier named For the whole state of Christs church and therein we read thus Furthermoâ—e for as much as by the holy Apostle wee bee taught to make our praiers and supplications for All men we pray not onâ—ly for our selues here present but beseech thee â—lso to reduce all such as be yet ignorant from the miserablâ— captiuitie of blindnes and error to the pure vnderstanding of thy heauenly truth That we all with one consent and vnitie of minds may worship thee our only God and sauiour The very same words ye read in the Geneua English with this title Approued by the famous and godly learned man M. Iohn Caluin Printed at Geneua 1556. The very same words ye read in a booke of the form of Common Praiers administration of the sacraments agreeable to Gods word and the vse of reformed churches Printed at Midleburgh 1587. Secondly the church of Scotland in a praier called Another manner of praier after the sermon yee â—ead thus Moreouer we make our praiers vnto thee O Lord most mercifull father for Al men in generall that as thou wilt be knowne to be the sauiour of all the world by the redemption purchased by thine only son Iesus Christ euen so that such as haue
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 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 Româ— Turkie Iewrie and in al other plaâ—es of the world yea of those which do now peâ—secute Gods Church as sometime Paul did So manie of them as doe belong to Gods eternâ—ll election it would pâ—ease his â—aâ—estie to conueâ—t c. And aâ— for the rest whâ—ch doe not belong to his eteâ—nall election and couenant of grace we are to pray that his will may be done vpon thâ—m and he may bee glorified in hâ—s iudgements vpon them as he was â—lorified in the ouerthâ—oâ— 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 gainâ— in the same treatise intreating vpon theâ—e words of Paul God will that all mâ—n shall be â—aued that is of all sorts and degrees of men to sâ—ue some of Iewes some of Gentiles â—oâ—e of Kiâ—gs sâ—me c. It followeth And the cause of the Apostlâ—s â—â—iting thus to Timothie was for that the church of God liued then vâ—der Nâ—râ— A wâ—cked prince and câ—uâ—â—l Tyâ—ant and an enemiâ— to â—he gospell of Christ Insâ—much as some doubted wheâ—her he were to be praied for or nâ— Therefore the Apostle puâ—s them out of doubt for thaâ— maâ—tâ—r and sheweth â—hat praieâ—s nâ—â— be made foâ— kings priâ—ces and All men And therefore for their prince though â—ee were a wicked enemie For that of all mâ—n and of all sorts of mâ—n God hath his nâ—mber And what could they tell whether he were one of that number or â—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 that he warne â—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 tâ—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 râ—ducat populum ad formaÌ„ verae fidei Hicagit de pertinentibus ad cultum fidei scilicet oratiâ—nibus obsequijs primò ponit doctrinam orationis in coÌ„muni 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 praieâ—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 seâ—uice yea I the Apostle of the Gentiles a chiefe masterbuilder hauing receiued authoâ—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 â—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
THE DOCTRINE OF Praier in generall for All men that is vniuersally for All mankind Proued 1. By the true sence of the words of the Apostle 1. Tim. 2. 2. By the reasons why All men in that sence should be praid for 3. By the Doctrine establishing such Praier 4. By the practise of Churches concerning that kind of Praier 5. By the Obiections Answered Against the Position of those that say and preach that All men are not to be praid for By I. Smith Minister of Gods word at Reading Augusti de Catech. rudib Homines ergo bonâ—s imiâ—are malos â—olera omnes ama quoniam nescis quid eras futuruâ— sit qui bodie maluâ— est Imitate thou therefore good men the euill beare with and tollerat and loue all men For thou knowest not what he may be to morrow which to day is euill and wicked LONDON Printed by Adam Islip 1595. TO THE RIGHT HOnourable and most reuerend Father in God my L. Archbishop of Canturburie One of the Lords of hir Maiesties most Honourable priuie Counsell and Primate of all England WE haue held the course most reuerend Father by the good sufferance of our most mercifull and louing Creator in this Church of England among other most needfull and carefull sutes to the Lord our God in holy praier and calling vpon his name as for the establishing and coÌ„firming of his children in holy life so also for the conuersion of vnrighteous and sinners that is for iust and vniust for all mankind that in such our dutifull praiers so far foorth as we might obtaine the same of our mercifull Father his glorie might shine foorth and all nations might know the saluation of our God But I know not how it commeth to passe hauing thus long continued our publike praiers to this end we begin in these later daies to doubt and to reason for whome we ought to pray as though wee had neuer read in the scriptures That all mankind ought to be deare vnto vs Or as though the Apostle had neuer said vnto vs That praiers supplications intercessions and giuing of thanks should be made for All men Of which rule and of the fourth verse thereof S. Augustine speaking saith Siquidem Apostolus cuius ista est sententia solicitè praecipit quod in omnibus ecclesijs pijssimè custoditur vt Deo pro omnibus hominibus supplicetur For sure the Apostle whose sentence this is dooth most carefully commaund and which thing is most godlie obserued in all churches That supplications be made to God for All men And Chrisostome doubteth not to say Idcircò altari assistens Sacerdos prò vniuerso orbeterrarum prò absentibus atquè Praesentibus Deo nos gratias iubet offerre To this purpose the Priest standing at the aulter commandeth vs to offer vp thanks to God for the whole vniuersall world for the persons absent and Present c And it seemeth by S. Ciprian that it was a Christian mans profession an outward badge of a Christian euen to confesse That he hath compassion on Infidels and such as are without and excepted none but praied for all and therefore being required to conuert to idolatrie by the Proconsul he answered Christianus ego sum nullos alios deus noui nisi vnum verum deum c. Hunc nocte dieque deprecamur prò omnibus etiam prò imperatoribus c. I am a ChristiaÌ„ saith he and know not any other gods but one and the true God Him wee intreat and pray vnto day and night yea for Al men and euen for the emperours which were then Galienus and Valerianus who were at that time the persecutors and had by their letters commaunded that All men should worship the Roman gods In reading of these things therefore with a gret deale more as followeth in the processe hereof most reuerend Father I wondered that men should be so deceiued as to speake against that which they knew not or to mislike that which was Apostolical iust and good That therfore I might releeue the error of the ignorant herein not doubting of the learned and their persuasion of whom I am readie to learne I haue taken vpon me to write this Treatise nothing fearing but if they will in all humilitie learne they shall easily be drawne forth of the snares wherein they haue ben intangled and discerne and confes the truth So committing the same vnto your honorable and fatherly tuition as being a point and question in Diuinitie and now too much contended of amongst the simple Leauing you to your more weightier affairs I cease any further at this time to intreat hereof From S. Laurence in Reading in the Countie of Berkshire Anno 1595. Your Honors most humble and daily Orator Iohn Smith To the Christian Reader Grace and Peace THou hast of late right Christian reader giuen foorth vnto thy view a little Treatise concerning Praier for Almen for thy confirmation that way if thou be established for thy instruction if thou doubt as is meant by the writer and the author of the same Which for my part should haue gone on and passed without any my speeches or writings if it had passed in innocencie and simplicitie of it selfe But because it so deepely reprooueth the contrarie minded argueth their ignorance confuteth their opinions impaireth the vnderstanding of S. Augustine alleaged the Author knoweth by whome I thought good being one of the simplest of those that preach that doctrine yet most touched in the said Treatise to deale towards thee after this sort First I haue sent thee here the Doctrine hereof namely of Praier for All men secondly I mean to send thee as God shall giue time the full answer vnto that former Treatise that thou maist discerne where the truth and where the error is I must confesse if the disquieted minds about this doctrine had not mooued me and the oft soliciting of such whose I am in the Lord also prouoked me and the learned my friends oft told me how I was dealt withall in the said Treatise I had not taken this seruice in hand For I beare this mind alwaies in most readie sort being aduertised to reclaim that I speake amisse euen in the congregation much lesse would I heare of it in Print For what is the estimation of a minister in the Lord if he be bereaued of the truth None surely in my iudgement any way First therefore iudge thou of my doctrin secondly thou shalt if God giue grace vnderstand our faults and imperfections laid to our charge And the Lord Iesus in the meane season giue thee vnderstanding in all things to thy euerlasting comfort in him Amen Thine in the Lord Iohn Smith GENERALL PRAIER for all Men. IT were greatly to be desired right Christian reader that in the course and preaching of the Gospel there were such an harmonie and agreement that the smaller things lesse esteemed the direct and maine course of godlie exercise of holie life of brotheâ—ly
actiones Giuing of thanks when we praise the Lord for his benefits renounce our owne strength confesse all from him and his goodnes Thus then the Apostle saith I exhort aboue all things that publike praier be made in the church and congregation that is praiers intreating the Lord for deliuerance supplications for the increase of Gods gifts both spirituall and temporall postulations intercessions for conuersion sauing health and deliuerance giuing of thankes for the Lords great kindnesse shewed Let these be made in the congrâ—gation for all men Thus far then we see plainely who commaundeth the Apostle of the Lord a sure maister builder from and by the spirit of God What he commandeth publique praier to be made For whom For all men Now yet for all this we are not thought to haue gotten any great furtherance or aduantage towards that state in this question which we looke for if we remember our selues For although the Apostle say Pray for all men yet it may be in some certaine phrase of speeche And though it bee pronounced All men yet in some speciall sence it may be particuler inough And so to pray for all men may be no more to say Then to pray for some men or for some men of all sorts c. For this phrase All men is taken sundrie waies and it may be S. Paul meaneth some one of those particuler waies And therefore we will speake of them first and shew which all men we meane In the treatise before spoken of there is sundrie distinctions of all men as in this phrase of speech Such a man teacheth all the towne grammer Al men go in at this gate when as yet he teacheth no more then such as come of the towne and no moe passe at the gate then such as goe in Againe this word All is not put alwaies in the scripture for euery particular man woman and child but sometime for the greater part as all the Aegiptians came to Ioseph that is the greater part And sometime for the elect as As by Adam all die so by Christ shall all be made aliue that is all the elect c. Sometime it is taken also for the wicked as thus Ye shall be hated of all men for my names sake that is of all the wicked For the auoiding therefore of these and such like manner of speeches I set downe in plaine words after this sort That S. Paul when in this rule aboue specified commanded to pray for All men that he meant that wee ought to pray for all men that is all people vniuersall mankind And for the auoiding of cauilles in this sence doe I take his words through all this whole discourse and therefore I will proceed after this sort 1. First I will shew the interpretation of the words Al men to that effect out of holie writers 2. Secondly the reasons why all men in that sence should be praied for 3. Thirdly the doctrine establishing such praier 4. Fourthlie the practise of Churches concerning that kind of praier 5. Fiftly the Obiections against it Forasmuch as a holie father saith our praier is a speech and talke with God and that he hath taught in his word what manner of persons we should be and how instructed vnto whom we come and what to aske therefore the counsell of Chrisostome is good to be followed who thus teacheth Oratio ergo continua instans predicatio necesse est vt habeat mentis vigilantiam vt agnoscat quis oret quid oret ad quem orat Continuall praier and instant talking vnto God it is needfull that it haue a watchfulnes of the mind to discerne who praieth what he praieth and to whom he praieth Of the three circumstances this is to be considered here namely what a man praieth and whether it may bee according to the mind of God or no. For a man to pray for himselfe necessitie compelleth saith another but to pray for others brotherly loue exhorteth but more sweet is that praier vnto God not which necessitie sendeth forth but which brotherly loue commendeth Let therefore as the Apostle counselleth brotherly loue continue And let vs see what we are to pray for concerning men and mankind and our brethren in brotherly loue One saith Hac de causa veteribus crant litae vel litania quibus pro populo pro regibus pro episcopis pro Repub. alijsquè periculis orientibus deo supplicabant Deus enim praedicationem functionem ministrorum secundat For this cause in the old churches they had their lites and litanies wherwithall they made supplication vnto God for the people for their kinges for the Bishops for the common-weale for other dangers like to arise and spring For God doth prosper and giue a blessing vnto the preaching and function of ministers S. Augustine speaking of the manners of praying in his time saith Oramus etiam non solum pro nolentibus verumetiam pro repugnantibus oppugnantibus Quid ergò petimus nisi vt fiant ex nolentibus volentes ex repugnantibus consentientes ex oppugnantibus amantes à quo nisi ab illo dè quo scriptum est praeparatur voluÌ„tas à deo We pray saith S. August not only for the vnwilling but also for such as resist and for such as fight and set themselues against the truth then what require we But that of vnwilling they may be made willing of resisters receiuers and embraces of the truth and for such as fight against that they may bee made louers of the same Of whom but of him concerning whom it is written The will is prepared of the Lord. Chrisost. likewise Nam quarè pro pace mundique tranquillitate nos iussit orare Quare prò omnibus hominibus cum hic vbique sint latrones fures ac sacrilegi infinitis pleni facinoribus tameÌ„ pro omnibus precamur forsità n aliqua fiat eorum mutatio For wherefore hath God commanded vs to pray for peace and tranquillitie of the world Wherfore for all men When as of all sides there are theeues and robbers and sacrilegious persons and full of infinite wickednes And yes we pray for al happely there may be made some change of them And againe Si verò non prò fidelibus tantum sed etiam prò infidelibus orare iubemur cogita quantum mali sit contra fratres imprecari If we bee commanded to pray not only for the beleeuers but also for the infidels thinke with thy selfe how great an euill it is to giue forth cursings against the brethren Now then that which we here haue said teacheth vs this much That wee ought to know what to pray herein That in brotherly loue dutie we ought to coÌ„mend others vnto God That ancient churches haue had their letanies for the people for kings for bishops for the common-weale That God blesseth the work of the ministery in such a case That in S. August time they praied for the
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. 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 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 pro regibus ijs qui in sublimitate sunt vt quietam tranquillam vitam agamus in omni pietate charitate Ne quisquam sicut se habeâ— 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 Saint Hierom giueth this reason Pro omnibus hominibus pro regibus c. vt cognoscant deuÌ„ 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 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 praâ—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 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. 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 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 as oft as publike praiers are made to make supplications and to intreat for all men yea euen for them which for the present time haue no coniunction or fellowship with vs. And againe when Saint Paule commaundeth vs to pray for all men he giueth vs to vnderstand that we must exercise our charity one towards another desiring God to be mercifull to all and to gather vs togither into his heauenly inheritance seeing hee hath made and fashioned vs to his owne Image Also following Yet notwithstanding his mind was to shewe that we must not onely pray for the faithfull which are our brethren alreadie but for them that are very far off as the poore vnbeleeuers although there seeme to be a great distance and a thicke wall betwixt both yet must we notwithstanding haue pitie on their destruction to the end that we might pray to God that hee would draw them vnto him And in the next sermon We haue shewed already what Saint Paules meaning is in this place that is to say That the faithfull pray not onely for the bodie of the church but generally for all men as our Lord Iesus Christ exhorteth vs also to doe good to them that persecute vs and pray for them that curse vs. For what know we whether it will please God to haue mercie vppon them or no and bring them to the way of saluation For we ought to hope well of them seeing they are created to the image of God And seeing our saluation commeth onely for the meere and free goodnes of God why will hee not do the like to them which now are in the way of damnation as wee were Therefore the faithfull ought to haue care of them which are not yet ioyned to them but are rather their deadly enemies Thus farre master Caluin comprehending all mankind and infidels whatsoeuer to pray for them in hope for we know not whether the Lord will do as much for them as he hath done for vs seeing hee created them to his owne image and similitude The note that Beza giueth is thus Vbi absoluit quae ad doctrinam spectant c. Hauing absolued and dispatched those things which appartaine to doctrine he speaketh now in the second place of the other part of the ministerie of the word that is of publike praiers and first of al declaring this question For whom we ought to pray He teacheth that we must pray for All men Yea and especially for all maner of magistrates Lastly Tremelius thus translateth the wordes Prò quibusuis hominibus prò omnibus hominibus He translateth them Prò omnibus filijs hominis That is That praiers supplications c. be made for All the sonnes of man And these few shall suffice for the late Interpretours and for the sence of the wordes All men In consideration whereof we see the Apostles rule expounded That praiers are to be made for All men for vniuersall mankinde for all the world for all manner of men for all men in generall for all the sonnes of man Since that therefore it is a rule taught vnto the Church of God by the Apostle That praiers and supplications should bee made for all mankind I see no cause why I may not say and conclude with Saint Augustine Nunquid cum audieris sacerdotem dei ad eius altare populum hortantem ad Deum orandum vel ipsum clara voce orantem vt incredulas gentes ad fidem suam venire compellat non respondebis Amen An etiam huius fidei sanitati contraria disputabis Nunquid beatissimum Cyprianum in hoc errasse clamabis vel susurrabis vbi prâ— inimicis fidei Christiana vt etiam ipsi â—d eam conâ—ertantur orare nos docet c. Wilt not thou when thou shalt heare the Priest of God at the Aultar of GOD exhorting the people to pray vnto the Lord or when thou shalt heare him himselfe with a loud voice praying That it please him to compell in and driue vnto the faith and make to come the vnbeleeuing people and nations Wilt not thou answere Amen And wilt thou dispute contrarie things against the soundnes of this faith wilt thou crie out or priuily whisper that blessed Cyprian erred herein whereas he teacheth vs to pray for the enemies to Christian faith that they may be conuerted brought home thereunto Lastly wilt thou blame Paul the Apostle hauing such kind of praier for the Iewes infidels concerning whom he saith Brethren my hearts desire and praier to God for Israel is that they might be saued Thus farre saint Augustine To conclude then the first part we haue found a rule out of the sacred scriptures That we may pray for All men And what maner of All men we haue sufficiently heard I see therfore no cause but I may thus end For whom soeuer the Lord commaundeth vs to pray for in our publique praiers for them we may safely pray But the Lord by the Apostle saint Paul commandeth vs in our publique praiers to pray for All men for vniuersall mankind for All men in generall for the sonnes of man Therefore we may pray for All men for all men in generall for vniuersall mankind for the sonnes of man Of the second part concerning the Reasons NOw we come to the second part that is to the Reasons why all men should be prayed for and wee will first set downe the rule and so grow on to our purpose 1. I exhort therfore that first of all Praiers supplications intercessions and giuing of thanks be made for All men for kings and for all that are in authoritie 2. That we may lead a quiet and a peaceable life in all godlinesse and honestie 3. For this is good and acceptable in the sight of God our Sauiour who will that all men shall bee saued and come vnto the knowledge of the truth These wordes containe especially three things First the exhortation or commaundement concerning praier in the Church and for whom in the first verse according as I haue set downe Secondly the end and effect that may come thereof in the second verse To lead a quiet life c. Thirdly A reason of such kind of praier For it is acceptable in the sight of God c. in the third verse Concerning the exhortation or commaundement which is the first verse hath beene sufficiently spoken that is That it is a commaundement that praier be made for all mankind in generall publiquely and vniuersally in the Church and congregation yea for kings and for all that are in authoritie vnto whom any dignitie or ciuill function is committed For Christians might thus thinke That they ought not to pray for them which conferre and bestow all their riches and power to withstand the Gospell and the kingdome of Christ Iesus which thing before all things is to bee sought For Rulers how many so euer they were at those times were euen as
the iniquitie of vs all he hath taken away the sinnes of the world God loued the world Go into all the world he will all men to be saued and come to repentance he hath shut vp all in vnbeleefe that he might haue mercie vpon all God is wonderfull in his worke whom he calleth and whom he chaungeth Therefore I thanke him saith Saint Paul which hath made me strong that is Christ Iesus our Lord For he counted me faithfull and put me in his seruice when before I was a blasphemer and a persecuter and an oppressour but I was receiued to mercie c. Againe Be not deceiued neither fornicators nor idolaters nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extorcioners shall inherite the kingdome of God And such were some of you but ye are washed but ye are sanctified in the name of the Lord Iesus and by the spirit of our God Also the Ephesians dead in sinnes and trespasses walking according to the course of this world after the prince that ruleth in the aire euen the spirit that worketh in the children of disobedience c. You hath he quickened saith the Apostle Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as well as others c. but God which is rich in mercy c. hath quickened vs c. Now then they that will profite in the schoole of Christ. Behold he freely sendeth to all people to all nations to all creatures to the good to the bad to as manie as ye can find to the high waies to the lanes to the laden to the oppressed to al the world to blasphemers fornicatours adulterers and idolaters to men dead in sinnes possessed of Satan children of the world children of wrath and disobedience That none should despaire that none should be discouraged that all should draw neare vnto him That hee might doe vnto them as he did to the Corinthians to the Ephesians to wash them and sanctifie them by his spirit that they beeing once farre off might be made neare by the bloud of Christ that they might be no more straungers and forreiners but Citizens with the Saints and of the household of God And for this cause as a learned man saith The nations are so often inuited to laud and to glorifie God both in the Psalmes and Prophets as in the 117. Psalme Praise the Lord all ye nations praise ye him all ye people For his louing kindnesse is great towards vs and the truth of the Lord endureth foreuer And a-againe Let the people praise thee O God let all the people praise thee And further to the great comfort of all those that seeke the Lord while he may be found The Lord is no lesse bountifull towards halt lame blind and dead miserable man in perfourming of his mercies then he is in promising But according as it is said The Lord is full of compassion and mercie long suffering and of great goodnesse Hee will not alway bee chiding neither keepeth he his anger for euer Euen so walketh he and dealeth with his children We know how like a louing Father he reasoned with Abraham with dust and ashes to haue condiscended to his request if there had been but ten good men How inuiteth hâ— his people Israel to be conuerted vnto him If a man put away his wife and she go from him and become another mans shall he returne againe vnto her Shall not this land be polluted But thou hast plaied the harlot with many louers yet turne againe vnto me saith the Lord. And againe Thou disobedient Israell returne saith the Lord and I will not let my wrath fal vpon you For I am mercifull saith the Lord and will not alway keepe mine anger Let vs looke vpon examples It was taught vnto Peter Whosoeuer shall denie mee before men him will I also denie before my father which is in heauen But Peter which was taught this doctrine denied the Lord with an oath yea with cursing and swearing That he knew not the man but the Lord forgaue him David sate in the throne of iustice and iudgement yet to make way vnto his wicked lust he tooke Bersabe killed Vrias with the sworde of the Ammonites made the enemies of God to blaspheme his name wrought great wickednesse in the sight of the Lord in numbring the people yet the Lord pardoned him King Manasseâ— led the people in abhominations fiftie and fiue yeares And when he was in tribulation he besought the Lord his God and humbled himselfe exceedingly before the God of his Fathers and made intercession to him and God was entreated of him and heard his praier Out of the woman sinner the Lord cast out seuen Diuels Yea despairing is not cast vpon Simon Magus that great bewitcher of the people but that the Apostle saith vnto him Repent therefore of thy wickednesse and pray God that if it bee possible the thoughts of thine heart may be forgiuen thee c. But I surcease vpon the multitude of examples and conclude with Dauid that thus burst forth in his wonderfull strait Let vs fall now into the hands of the Lord for his mercies are great c. Let vs in all the imperfections of this life draw neare vnto him who so louingly inuiteth vs saying O ye disobedient children returne and I will heale your rebellions Let vs most gladly and readily answere Behold wee come vnto thee for thou art the Lord our God And for these his mercies his name be blessed and praised for euermore But now wee come to the last part concerning praier the will of the Lord being so manifestly set downe as before I doubt not but according to the same will it is very plaine and euident to discerne for whom wee ought to pray and on the other side the vanitie of those that haue coined formes of praier herein contrary to the good will of God doth appeare also When Moses was about the work of the tabernacle of the Lord and to finish the same he was warned by God See said he that thou make all things according to the patterne shewed thee in the mount so I doubt not but the Apostle being a minister of a better testament which is established vpon bettâ—r promises would ordeine publique praier for the church of God according to the mind of Christ and the wisedome from aboue reuealed vnto him As if he should reason Is it thy mind O Christ to call in halt lame blind maimed Wilt thou in mercie bring in the fulnes of the Gentiles shall theeues adulterers and Idolaters bee chaunged and sanctified vnto thee shall thy holy commission of the word and sacraments for the subduing of the kingdome of sin for the working of faith in thy children goe forth to
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 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. 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 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 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 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 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 That they might liue and rest with him for euermore Tâ—erfore goeth my people into captiuity because they haue no knowledge c. The same holy father writing to the PhilippiaÌ„s which epistle also Irenaeus commendeth giueth this â—ule of praier Prò omnibus sanctis orate 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 ignis aeternus vt deus sententiam suam mitiget reflectat in melius eosque ab illo igne faciat alâ—â—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 nisi vt det illis deus sicut dicit Apostolus poenitentiam resipiscant de diabolâ— 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 â—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 â—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 châ—rch saith S. August praith not for damned spirits or deuils but for her enemies in maÌ„kind 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 â—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 And S. Ambrosâ— as is noted before Haec regula ecclesiastica est tradita à magistrâ— 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. Vt fiant obsecrationes postulationes gratiarum actiones pro omnibus hominibus inquit Quam legem supplicationis itâ omnium sacerdotum omnium fidelium dâ—uotio concorditer tenet vt nulla pars muâ—di sit in qua huiusmodi orationes non caelebrentur à populis Christianiâ— Supplicat ergo vbique ecclesia deo non solum pâ—o sanctis in Christo iam regeneratis sed etiam pro omnibus infidelibus inimicis crucis Christi pro haereticis sâ—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 intercâ—ssions and giuing of thanks be made for al meÌ„ 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 fiâ—st to be noted that it was the Apostles rule and therâ—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 Chrisâ—stome vpon the same rule hath thus Quasi câ—mmuniâ— quidam totius orbis pater sacerdos est Dignum igitur est vt omnium curam agat omnibusque proâ—ideat sicùt dâ—us cuius ministerio seruit fungitur vice The Priest or Minister is as a certaine common father of the whole world It is meete thereforâ— 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 euâ—rie day morning and euening pâ—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 inteâ—câ—ssions are done of the Church And saint Augustine when Paulinus moued this question Whâ—reas Saint Paul saith he saith I beseech you therefore first of all praiers supplications intercâ—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 Saint Augustine setting forth his iudgemâ—nt therein at large taketh occasion to shewe how in publique praier the same rule of Saint Paul is vsed making therâ— 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 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
ben hitherto holden captiue in darknes and ignorance for lacke of the knowledge of thy gospell may through the preaching thereof and the cleare light of thy holy spirit bee brought into the right way of saluation These words the booke of reformed churches of Midleburgh aboue specified somewhat changeth saying Moreouer we make our praiers vnto thee O Lord God most mercifull father for All men that as thou wouldst haue all sorts of men saued and come to the knowledge of the truth so it may please thee that such as haue ben hetherto holden captiue in darkenes and ignorance for lacke of the knowledge of thy gospell may through the preaching thereof c. As aboue so haue we here the example of other reformed churches also all which we see keepe the Apostles rule pray for All men for al such as be yet ignorant for all men in generall for such as are captiue in darkenes and ignorance And sometime end the same their praiers with the Lords praier also So doe we behold praier for all men and euen the very Apostles rule in the church of God continued from time to time and thus much for the practise of the church The fift part The Obiections against it answered NOw we come to the fift and last place which is concerning the obiectioÌ„s against this ancient publike charitable and religious praier of the church for vniuersall mankind which whosoeuer backbiteh or speaketh against he backbiteth and speaketh against the word of God and against the ancient order of praier of Gods church as sufficiently hath ben declared The first Obiection WE ought not to pray for all because All shall not bee saued The Answere We haue no such rule in scripture that saith wee ought not to pray for all but we haue a rule of S. Pauls that saith Pray for al men But a rule that saith Pray not for all men I find none such Him therefore that flatly inferreth a contradictioÌ„ against the scriptures of God the church of God ought to suspect For Christ wee know and Paule wee know but who is this That hee should set downe a rule against the Lord his God We may say vnto him as Moises said sometime to the presumptuous Ye take too much vpon you ye sons of Leui. Secondly the proposition here inferred hath his foundation in calling and in the outward seruice due vnto God in praier in his congregation vpon earth the conclusion or reason is drawen from the purpose of God in election and applied ioined therunto which ought not to be For from outward calling to secret election we may not reason Thirdly the Apostle preuenting all such cauelling teacheth vs to reason far better saieng Pray for all men For God will haue all men to bee saued The second Obiection IN mankind there are reprobates and we ought not to pray for reprobates The Answere The Lord in his Câ—mmission saith not Goe preach to elect and â—â—probate buâ— Pâ—each the Gospell to â—uery creature he doth not â—â—stinguish thâ—m to our hands but looketh for increase Againe We pray for the saluation of All whom wâ— know to be created to the image of God and vnto whom tâ—ere is the same nature with vs on the other side we leane the dâ—struction of those to Gods iudgemâ—nt whom hâ—e himselfe knoweth to be reprobatâ—s Lastly we say as maister Caluin saith Hunc illum sâ—ngulos optare debemus saluos esse atque ita complecti totum humanum genus quià nen dum distinguere licet electos à reprobis Wee ought to wish this man and the other man and so euery man to be saued and so comprehend All mankind For as yet we may not distinguish or seperate the elect from the reprobate The third Obiection OVr sauiour Christ saith I pray not for the world c. He would not pray for the wicked ones in the world Wee should do so to c. The Answere This praier of the Lord was particular vnto himselfe as the great shepheard of our soules and therefore not to be drawne into example of vs whereof is inough spoken before Againe as one noteth vpon the words Chrâ—stus vt deus homo nouit distinctè plenè qui quot essent saluandi qui etiam quot essent damnaÌ„di c. Christ as God and man both distinctly and fully knoweth who and how many should be saued who also and how manie should be damned Wee prostrate before his maiestie dare not speake or presume any such thing But let vs see how Christ hath praied and how he teacheth â—o pray for in the same Chapter he saieth I pray not for these alone but for them also which shall beleeue in me through their worde He praied not only for them which were prâ—sent as in the ninth verse but also for them which were to come and should beleeue in him Also according to the prophesie long before of him he prayed for the transgressours So as we read in the Gospell hee fulfilled it saying Father forgiue them for they know not what they doe Vpon which words a learned Father saith Oblitus suorum malorum prò suis crucifixoribus id est prò nobis orat qui nostris peccatis illum crucifiximus Ignosce illis qui à nesciunt quid faciunt Hee forgetting his owne iniuries prayed for his Tormentors or crucifiers That is for vs who with our sinnes haue crucified him saying Father forgiue them for they know not what they doe And in this we are to follow the Lord in the other to know the Lord and in both to honour him The fourth Obiection IF it be lawfull to pray for the saluation of Reprobates Then is it lawfull to pray for Iudas and Saul and Esau of whom the Scriptures doe testifie That they bee reiected of the Lord. Iudas is called the lost child of perdition and a diuel Iohn 6. Esau is said to find no place to repentance Though he sought the blessing with teares Heb. 12. And of Saul the Lord himselfe in expresse words said that he had reiected him 2. Sam. 7. The Answere Let vs suppose that Esau Saul and Iudas were aliue and so first let vs speake of them Secondly of the Reprobates Of Esau first For yer the children were borne and when they had done neither good nor euill c. It was said vnto her The elder shall serue the yonger Now after this voice of the Lord concerning the children Let vs see whether the Church cast him off also as reiected of the Lord and vnworthie of his house vnworthie of their praier vnworthie of their companie First it is said And the boies grew Then it is said And Isaac loued Esau Then it is said Make me sauory meat that my soule may blesse thee or I die Surely master Caluin giueth this iudgement Consortes externa vocationis peraequè fuisse Esau Iacob vndè patet arcano dei consilio