vnto me take heed I say and your soule shall liue For I will make an euerlasting couenant with you euen the sure mercies of Dauid Yea a better heritage and name then if they had beene called sonnes and daughters I will giue them an euerlasting name that shall not perish Thus saith he Behold I am here I am here That if we shall seeke for him he wil be found of vs. Let vs with readie and willing mindes follow this caller let vs heare when he speaketh let vs answere when he calleth let vs be obedient when hee commaundeth in all humblenes submitting our selues vnder his mightie hand that he may exalt vs vnto glorie for with the Lord there is mercie and with him there is plenteous redemption as in the Scriptures aforesaid set downe is most amplie shewed This mercifull father according to his accustomed goodnes not for any thing that he saw in mankind looked vpon him to make him his child but euen when they were weake vngodly vncleane sinners and the enemies of God dead in sinnes and offences euen for his own sake wheÌ„ he saw thee in thy bloud euen when no eie pitied thee to doe any of these things vnto thee for to haue compassion vpon thee I saw thee saith the Lord polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud Thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue And moued through loue wherewith hee most fatherly loued the world he gaue his onlie begotten sonne that we might liue through him For herein God setteth out his loue towards vs seeing that while we were yet sinners christ died for vs. Wel saith S. Iohn Behold what loue the Father hath giuen to vs that we should be called the sons of God Now then if God be on our side who can be against vs who spared not his own son but gaue him for vs all to death Let vs therefore reioice in this his loue not as the Lord reproued the Iewes that for a space they wold reioice in the light which Iohn the Baptist brought but so let vs reioyce in the same that we way enioy the benefite of the same in the sauing health thereof And that we may be changed into the same image from glorie to glorie as by the spirit of the Lord. So shall wee also loue not in word neither in tongue but in deed and in truth The meanes whereby he calleth is first the preaching of the Gospel the certaintie whereof is such That as the Apostle saith though that wee or an Angell from heauen preach vnto you any otherwise then that which we haue preached vnto you let him be accursed Yea doubtlesse I thinke saith he all things but losse for the excellent knowledge sake of Christ Iesus my Lord. For whom I haue counted all things losse and do iudge them to bee dungue that I might winne Christ. This is that which the Angell said Bee not afraid for behold I bring you glad tidings of great ioy that shall bee vnto all people This is a doctrine and knowledge that passeth all knowledge not giuen vs by nature but reuealed from aboue containing that most wonderfull message concerning our Sauiour Christ Iesus and the benefite where withall we are blessed and inriched by him who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption being vnto them which are called both of the Iewes and Gentiles Christ the power of God and the wisedome of God In whom God hath blessed vs with all spirituall blessings in heauenly things in Christ and according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall and vndefiled c. The summe whereof is to beleeue That Iesus Christ is the Lambe of God that taketh away the sinnes of the world For hee that beleeueth in him and shall be baptised shall be saued Vnto this diuine and heauenly message of the preaching of the gospel concerning health and deliuerance in Christ Iesus to bee receiued and beleeued of vs for the further strengthning and increase of our faith commeth also the Lords institution in the ministration of the sacraments which were ordeined for the gathering together of the saints and for the worke of the ministerie And these sacraments haue such affinity and agreement with the word as that whatsoeuer is giuen promised vnto vs in the word concerning our libertie freedom health and saluation in Christ to be obtained enioied and receiued Euen that doe the sacraments as signes and seales applied to the word to releeue and strengthen our infirmitie confirme and make sure vnto vs and to this end they are called holy signes and seals in the sight and eies of men instituted of God that by them he may more declare and seale vnto vs the good things and mercifull promises reuealed in the gospell Also they are a â—estimonie of Gods fauour towards vs confirmed by an outward signe with a mutuall testifiing of our godlines towards him For sacraments are nothing els then the promises of the gospell set foorth and adorned with outwatd action and ceremony And therfore in baptisme we are washed with water in the name of the Father the Son and the Holy ghost to signifie that wee are receiued into grace and fauour for the blood of Christ Iesus shead for vs and are regenerate by his spirit And we on our parts doe hereby testifie and are bound that wee will hereafter in our liues and conuersation witnesse and shew forth all newnes of life and the good increase of the fruits of the spirit of the Lord. And therefore being the church of Christ we are gathered together by baptisme and the word that first by that marke we may be discerned from other sects and people secondlie that thereby our faith may be confirmed when as thereby Christ witnesseth that he washeth vs with his blood conferreth and bestoweth vpon vs remission of sins iustification and regeneration Thirdly as it teacheth the vnitie of the church whereby we say I beleeue the holy catholike church so also it sheweth that baptisme is a knot or band whereby the members of Christ are bound or knit in mutuall loue one towards another that as we haue many members in one bodie and al members haue not one office so we being many are one bodie in Christ and euerie one one anothers members And concerning this our washing and regeneration most aptly saith one Nostrae tum purgationis tum regenerationis in patre causam in filie materiam in spiritu effectum consequimur quodammodo distincte cernimus We get and obtaine and as it were after a sort doe see very distinctly In the Father the cause in the Sonne the matter and in the Spirit the effect of our clensing and regeneration For
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 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 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 ragâ—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 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 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 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 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 They haue prouoked me in them which are no gods I therefore will prouoke them to iealosie in them which are no people 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 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
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 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 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 Condemnâ—tion That the light came into the world and mâ—n loued daâ—kenesse rather than light because their deedes were â—uill So as there is no condemnation to them that are in Christ Iesus so on the other side to them that loue darkâ—nâ—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 bâ—lâ—eued in the same Lastly because faith is the ground of things hoped for and the euidence of things that are not seene wee shal in this calling and preaâ—hing of the Gospel behold the end of our fâ—ith the saluation of our soules For that a crowne of righteousnesse is laid vp for belâ—euers For herein is also for them that haue run well Life eternall And this is Life eternal 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 passâ—th all knowledge and therefore wee must endeuour that our conuersation may be as becommeth the Gospell of our Sauiour Christ That in all things wee may be made rich in him in all kind of speech and in all knowledge till we all meete togither in the vnitie of faith and the acknowlâ—dging of the sonne of God 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 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 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 Then beloued if God so loued vs we ought also to loue one another Concerning this loue the sonne of God giueth this precept 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 WhoÌ„ 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 praiâ—d for when he said And now forgiue them their sinne or if thou wilt not 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 to be accursed from Christ for my breethren my kinsmen as pertaining to the flesh which are the Israelites Again Brethren my hearts desire and praier to God for Israel is that they might be saued Surely hereof S. Augustin saith thus Numquid postremò Apostolum Paulum pro Iudaeis infidelibus habentem talia vota culpabis de quibus â—it Bâ—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 thâ—mselues so they might further and promote the glorie and kingdome of the Almightie 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 praied for Saul The like also we reade of Ieremie that entreated for the citie They were repulsed by God they were not heard What then was their praier â—râ—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 who thus speaketh of it Quamuts repulsam pasâ—i suerint durum tamèn
it were so many tyrants oppressors and euen sworne enemies of Christ and of the professors of his holie name The Apostle therefore euen meeteth with this scruple bidding them also to pray for them For surely the wickednesse of men can not cause or worke any thing but that neuerthelesse the ordinance of the Lord is to bee loued and praied for And kings and magistrates are ordained of God For euerie power is of God yea euen the wicked Rulers and gouernors are giuen for the sinnes of the people and his iudgements hanging ouer their heades Now in that he saith For kings and for al that are in authoritie might be good matter found and arguments drawne for the defence of the cause and Praier as wee haue set downe For I doe not thinke that verier Reprobates haue liued since the ascention of the Lord then haue beene some contained in this clause where it is said Kings and all that are in authoritie whome the Church from time to time hath praied for And yet as most wicked rebels and apostataes haue fallen away or haue quite renounced or neuer receiued or more cruelly persecuted or more feareâ—ully beene blinded from the waies of the truth and the light of the Lord which liueth and lasteth for euer But because the matter hereof is comprehended in this That praier is to be made for All mankind vniuersally and that such like arguments are comprehended therein Therefore I surcease vpon such occasions and goe forward to my prefixed article and point which is to shew the Reasons why praier should bee made for all men in generall beginning with the Apostle Saint Paule in the third verse aboue who giueth this reason For this is good and acceptable in the sight of God our Sauiour who will that All men shall be saued and come to the acknowledging of the truth This reason conteineth two thinges The one that this kind of praier for mankind and for all men is pleasing to God the other thing is a consequent thereof shewing that it is his will that all men should be saued and come to the knowledge of the truth And therefore such a praier is pleasing vnto God and agreeable vnto his will The first part For this is good and acceptable in the sight of God our Sauiour A good God is not pleased but with good things he is pleased with this praier this praier therfore is a good worke a good thing Early in the morning will I direct my praier vnto thee and will looke vp for thou art the God that hast no pleasure in wickednes neither shall any euill dwell with thee truely hee is kind and louing vnto Israell euen vnto such as are of a cleane heart Bee thankfull vnto him therefore and speake good of his name for the Lord is gracious his mercie is euerlasting and his truth indureth from generation to generation It is also acceptable that is wel pleasing yea it pleaseth him better then a bullocke that hath hornes and hoofes Thinkest thou that I wil eat buls flesh and drink the blood of goates Offer vnto God thankesgiuing Who so offereth me thanks and praise he honoreth me Thou delightest not in burnt offerings the sacrifice to God is a troubled spirit The Lord said vnto Salomon ask what thou wilt that I may giue it thee Salomon said giue thy seruant an vnderstanding heart c. And this pleased the Lord well That he had desired this thing For it was to discerne righteously between brother and brother for the setting vp of iustice and iudgement and for the preseruation of his people So intreat God for his people yea and for all mankind count it not a charitie in praier more then God requireth say not it is a superfluous and foolish charitie to doe it For it is the Lords commandment and such kind of praier is good pleasing and acceptable in his sight and he shall heare it and it shall returne into my owne bosome And this much for the first clause or part The consequent of the reason is a describing of the will of God to be applied vnto thy praier wherby thou shalt know that thou seruest him For hee that calleth vpon him according to his will serueth him And the words be these Who will that All men shall be saued and come to the acknowledging of his truth Some take these words and make them absolute of themselues and apply vnto them sundrie significations according as they may bee taken in diuinitie or according as in some sence and in some respect this way or that way they may be interpreted but that is not much pertinent to this matter For the words are respectiue and are the cheife clause and weight of the reason giuen by the holy ghost establishing that praier For the exhortation concerning this rule of praier consisteth of three parts A proposition the end and effect and a reason The proposition Let praier be made for all men The end and effect That we may lead a quiet life in all godlines c. The reason Thou wilt say Why so and wherfore the holy ghost informeth thee For that is good and acceptable in the sight of God our Sauiour And he confirmeth that by his will who will haue all men to be saued and to come to the knowledge of the truth as if he should say Therefore is it good and acceptable in his sight because he would haue no man cast away but be saued because he would haue no man ignorant of him but all to come to the knowledge of his truth he will not the death of a sinner but rather that he should conuert and liue We need not be afraid to vnderstand the Apostles words I doubt not but the Apostle knew what he wrote for he had a good teacher Let vs therefore take them according to the mind of the teacher And since his mercie stretcheth vnto All men let vs hope and pray that we may be of that number that may receiue and enioy such his mercies laid vp in store for them that loue him But least I may seeme to speake some vnnecessarie thing let me shew by other places of scripture my further meaning and whether the reason of any doctrine or scripture be so necessarie or no or whether I haue spoken cleane from the purpose First then we read in S. Mathew While thoughts did arise in the heart of Ioseph it was said vnto him of the Angell Feare not to take to thee Mary thy wife the reason wherewithal he is confirmed is for that which is conceiued in her is of the holie ghost Againe thou shalt call his name Iesus The reason For he shal saue his people from their sins againe He that abideth in me and I in him the same bringeth forth much fruit The reason For without me can ye doe nothing Againe the true worshippers shal worship the father in spirit and truth The reason For the father requireth euen
such to worship him Again Ye know not of what spirit ye are The reason For the son of man is not come to destroy mens liues but to saue them c. Againe But there are some of you that beleeue not The reason For Iesus knew from the beginning which they were that beleeued not and who should betray him Wee see in these few as in many how notablie the spirit of the Lord doth suggest a reason proper to the thing that is handled for the further instruction comfort and edifying of his children As if he should say in plaine words search the scriptures For in them ye think to haue eternall life and they are they that testifie of me A reason most notably encouraging the seruants of the Lord to seeke for eternall life and to seeke to know Christ in the scriptures So here in hand at this time Pray for all men For it is acceptable to God who wil haue all men to be saued and to come to the knowledge of the truth A reason setting forth the pleasure of God that before him such a praier is accepted that he will the same too that they pray that is All men to be saued and to know the truth Then wee see euen from the instruction of the spirit of the Lord That these words yeeld a reason pâ—oper vnto the proposition which they confirme And therefore haue therein their owne proper sence which what it is I wil by the grace of God search forth after the mind of the best writers Neither will I goe to the right hand or to the left but will declare the truth herein And howsoeuer men haue iudged of me herein I esteeme not the cause is Gods Who will haue all men to be saued and to come to the knowledge of the truth In speaking concerning the will of God S. Augustine hath a good saying for vs to consider Neâ— iniquè aliquid facit nèc nisi volens quicquam facit omnia quaecunque vult facit That is neither doth God any thing vniustly neither doth he any thing but of his good will and all things whatsoeuer he will that he doth And againe Omnipotentis voluntas dei semper inuicta est quae mala esse nunquam potest The wil of the almightie God is alwaies inuincible which neuer can bee amisse or euill To which purpose Caluin noteth vpon this place After that saith he the Apostle had taught that that thing was profitable which he commanded now he setteth downe a more forcible argument that is that it is pleasing vnto God Nam vbi constat de eius voluntate instar omnium rationum nobis esse debet That is For where the matter is knowne to be the certaine will of God that ought to be vnto vs in stead of all other reasons whatsoeuer Quia autem dei voluntas regula est ad quam exigenda sunt officianostra omnia Because indeed The will of God is a rule by which all our duties and doings are to be squared and tried God therefore doth nothing vniustly he doth what he will That his will is alwaies iust and true It is the rule of our actions It is in stead of all other reasons vnto vs that may be giuen Thus much being spoken of the constant will of God we will goe forward and come more neare vnto the matter First therefore Chrysostome vpon these wordes of Timothie thus writeth Hoc enim bonum acceptum est inquit coram saluatore nostro Deo Quid illud est orare prò omnibus hoc suscepit deus hoc iubet Qui omnes homines vult saluos fieri ad agnitionem veritatis venire Imitare Deum tuum Si omnes ille vult saluos fieri merito prò omnibus oportet orare Si omnes ipse saluos fieri cupit illius tu concorda voluntati c. For this is good and acceptable saith hee before our Sauiour God What is that To pray for all men This God warranteth This God commandeth who will haue all men to be saued and to come to the knowledge of the truth Imitate thou thy God If hee will All men to bee saued of right wee must pray for all men If he desire all men to be saued vnto his will also be thou conformable Thus he saith Imitate thy God desire as he desieth If he will haue all men to be saued pray thou for it This holy father seeketh not out anie strange sense anie other way He biddeth thee doe as God willeth Saint Ambrose thus writeth Si Deus vtique qui omnipotens dicitur omnes homines saluos vult fieri cur non impletur eius voluntas Sed in omni loqâ—utione sensus est Conditio latet vnde dicit Petrus Apostolus omnis scriptura indiget interpretatione vult enim Deus omnes saluos fieri sed si accedant ad eum Non enim sic vult vt nolentes saluentur sed vult illos saluari si ipsi velint Nam vtique qui legem omnibus dedit nullum excepit à salute Nunquid non Medicus idcircò proponit in publico vt omnes se ostendat velle saluare si tamen ab aegris requiratur c. If surely God who is called omnipotent will haue all men to be saued why is not his will fulfilled But in euerie speech there is his owne proper sense The condition lieth hid Wherevpon saith the Apostle Saint Peter Euerie Scripture hath need of his interpretation For God will haue all men to be saued but so that they draw neare vnto him For he so wil not That ill-willing and refusers be saued but will them to be saued if they themselues bee willing For sure hee that gaue a law for all hath excepted no man froÌ„ health and saluation Doth not the Phisition therefore make shew in publique place as that hee sheweth hee will heale all commers yet so as if he be sought for of the diseased c. This holy father respecteth the outward ministerie and the voice of the Gospell he derogateth nothing from the will of God God hath giuen health for all if they will come he is a Phisition for all if they will seeke him Saint Augustine hereof thus writeth Praeceperat enim Apostolus vt oraretur prò singulis hominibus specialiter addiderat prò regibus ijs qui in sublimitate sunt qui putari poterant fastu superbia seculari à fidei Christianae humilitate abhorrêre Proindè dicens Hoc enim bonum est coram saluatore nostro deo id est vt etiam prò talibus oretur statim vt desperationem tolleret addidit Qui omnes homines vuls saluos fieri in agnitionem veritatis venire Hoc quippe Deus bonum iudicauit vt orationibus humilium dignaretur salutem praestare sublimium For the Apostle had commanded that praier should bee made for euerie man and especially he added for Kings and such as
vnto him Secondly because in the world are dayly outragious blasphemies and that it runneth on headlong into all kind of wickednesse Death hell and damnation it selfe triumpheth ouer it for the onelie beleeuers for whom Christ praid doe ouercome And for the world he praied not and therefore it abounded in euill For which cause this woâ—ld by the iust iudgement of God is turned ouer into a reprobate minde left to his owne lusts and desires and therefore as it liueth in horrible sinnes and abhominations so vnto most horrible iust and seuere iudgement is it turned ouer throwne down and condemned for which cause the sonne of God said I pray not for the world He praieth then for them which the father had giuen him For the wicked world he was not carefull He was carefull for his owne flocke These had forsaken all and followed him to these hee had declared the name of the Lord these had continued with him in his temptations these he kept to send into the world That the world might beleeue by them And as thou didst send me into the world so haue I sent them into the world Such are they whom thou hast giuen to me And for these I pray and lift vp mine eies vnto heauen The Reason followeth For they are thine He calleth them not onely his Disciples because hee trained and taught them to his diuine and heauenly purpose but further entring into the secrets of God beholdeth the wonderfull iudgements of God discerneth and pronounceth of them That those that bee his are indeed Gods also We sillie men pray according to the bare sense and feeling of faith and loue But Christ the sonne of God God and man entreth into the tabernacle of the highest discerneth betweene Election and Reprobation sheweth that these his disciples whome hee hath taken out of the worlde That they are Gods owne setteth forth also him that is none of Gods owne but a Reprobate a lost child as hee saith Those that thou gauest mee haue I kept and none of them is lost but the child of perdition That the Scriptures might be fulfilled Herein then we behold the most wonderfull worke and ministerie of the high Shepherd He is of God and came from God he teacheth he reproueth In the assurance of his diuine knowledge he deuideth his sheep commendeth the elect to God entreateth his Father to preserue them in the world shutteth out and pointeth at the Reprobate the childe of perdition that betraied him A worke I hope that will make all sheepherds and people to stand in awe and feare and not to sute themselues in this worke with Christ Iesus And therefore a learned man saith Precationis autem qua hic refertur alia suit quedam specialis ratio quae in exemplum trahi non dedet Neque enim ex nudo tantum fidei charitatis sensu Christus orat sed adita coelorum ingressus antè oculos habet arcana patris iudicia quaenos latet quamdiu per fidenâ— ambulamus That is Of the praier which is here specified there was another speciall reason which ought not to bee drawne for an example For Christ praieth not vpon the bare feeling of faith and loue onely but entering into the pallaces of heauen hath the verie secret iudgements of his Father before his eies which things lie hid vnto vs so long as wee haue our conuersation and walke by faith To conclude then let our praiers proceed according to the commaundement of the Lord in ordinarie vocation and calling for to teach so perfectly and to discerne so deepely into Gods secretes or to yeeld vp so exact an account belongeth not vnto vs but that wee must let that alone for euer And thus much for the first part of doctrine now to the next which concerneth Calling Now followeth the second point Namely of praier hauing his foundation in calling Many a one when they talke of Calling do thinke that they speake of some vnperfect easie oâ—dinarie thing without strangenes without deepe conceit a thing of course that may be drawne too and fro off or on present or absent of some effect or none effect at their owne pleasure and therefore as thinking themselues able to handle greater matters they will enter into Predestination whether he be a reprobate whether such a one be elect I am sure I am chosen and elect I looke into such a man and I see that he bringeth forth the fruits of reprobation Thus man where he should not iudge is very quicke sighted and where he is taught to discerne and iudge indeed there he will not vnderstand but is stark blind For surely Vocation is a most excellent ordinary meane for man and for the church of God to know and discerne the things of God which are prepared for them that loue him on the contraâ—ie side his iudgements and punishments against those that are despisers and contemners of his truth and Gospell And therefore in vocation to what thing soeuer he would turne himselfe whether it be to behold the goodnes or mercie of God towards mankind either to discerne things concerning himselfe or his brother he shal find it most plentifully taught in the scriptures yea most admirablie set forth if he wil in the spirit of meeknesse and wisdome imploy himselfe and seeke for the same Such kind persons of such peremptorie persuasions are like vnto those that say If I be predestinate to bee saued I shal be saued and thinke it sufficient thus to say They neuer draw neere vnto Christ they examine not whether they be chosen in him whether they be vnder his guard and protection they consider not that they should be holy and without blame before him in loue That they are predestinat to be adopted through Iesus Christ That they should be to the praise of his glorie These things they consider not so in most daungerous sort they intangle themselues being in a maze and cannot get out So likewise these men in predestination in election in reprobation they censure others thinking most weakly of the state of Vocation being indeed the only place where we should behold our selues and others forgetting That since God hath giuen vs his Christ how shall not he with him giue vs all thinges also seeing all power is giuen vnto him both in heauen and in earth and that God hath made him heire of all things Seing therefore that this Lord is vnto vs omnisufficient and most rich and no lesse bountifull then hee is rich to all that call vpon him let vs draw neere then vnto Vocation and see what things hee hath prepared for them that loue him who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That according as it is written He that reioiceth let him reioice in the Lord. God euen the most mightie God for the gathering of the saints together hath spoken and inuited the world from the rising vp of the sunne
all the world to euery creature shall the word be thy power to saluation to all that beleeue of the Iew first and also of the Gentile Shall the Apostles then goe into all the world and shall I be an Apostle of the Gentiles to set forth these glad tidings amongst them surely then shal I teach the vnrighteous thy waies and sinners shall be conuerted vnto thee And then let the Gentiles praise God for his mercie as it is writen For this cause I will confesse thee among the Gentiles and sing vnto thy name And again he saith Reioice yee Gentiles with his people And again Praise the Lord All ye Gentiles and laud ye him all ye people together And againe Esaias saith There shall be the root of Iesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentils trust Then O Lord shew thy seruants thy worke and their children thy glorie And the glorious maiestie of the Lord our God be vpon vs prosper thou the worke of our hands vpon vs O prosper thou our handy work Let me care for all congregations let mee learne in what estate so euer I am to be content let me be made all thinges to all men that I might by all meanes saue some And first then I giue in precept vnto thy church concerning the truth of thy word and doctrine and I say vnto Timothie So doe that thou warne some that they teach none other doctrine neither that they giue heed vnto fables and genealogies which are endles which breed questions rather then godly edifieng which is by faith For the end of the commandement is loue out of a pure heart and a good conscience and of faith vnfeined c. Then after ye haue had a special care for the soundnes of the truth and wholsome doctrine I exhort that first of all supplications praiers intercessions and giuing of thanks be made for al men For kings and for all that are in authoritie c. For this is good and acceptable in the sight of God our sauiour who will that all men shall be saued and come vnto the acknowledging of the truth Thus the Apostle according to the instruction giuen vnto him establisheth not only in the church of Ephesus but in the same in the whole church of Christ that there be not only sound doctrine established but also publike praier for all estates and all mankind vniuersally For God inuiteth them and calleth them to bee partakers of his sauing health And great reason it should be according to the patterne set downe and will of the Lord the maine ground and foundation whereof is this To whomsoeuer the word and sacraments doe belong for them we ought to pray But the word and sacraments doe belong to all the world to all nations to all creatures Therefore wee ought to pray for all the world for all nations for all creatures The Apostle in this calling counteth it not a time to desseuer them whom God in the participation of his promises of his word and sacraments and in the preaching of the acceptable yeare of the Lord hath ioined and knit together and therefore would that all might be praied for vnto whom this mercie of the Lord is offered He doubteth not but the foundation of God remaineth sure and hath this seale Tâ—e Lord knoweth who are his but in this charge that is laid vpon him who is offended and S. Paul burne not and therefore according to the will of the Lord he would haue all know him and come vnto the truth Againe the Apostle by the spirit of the Lord saw the wonderfull effects that should grow and spring from the preaching of the gospell For thereby and by the preaching of the same the fierce lions shall be tamed and made meeke and humble the wolfe and the lambe shall feed together the people that dwell in darkenes shall behold the true light all nations shall see the saluation of our God For this wonderfull worke and building of the Lord hauing the foundation in the great loue of God towards vs is dispensed first by Preaching and Hearing whereby in the effectuall working of the spirit from aboue faith is fashioned in vs For without faith it is impossible to please God Then are we buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead to the glory of the father So we also should walke in newnes of life For to walke in newnes of life is to be to the glorie of the father also according as it is said Let your light so shine before men c. Now then that the law of the spirit of life which is in Christ Iesus hath freed vs from the law of sin and death we must haue our Education in the word and sacraments that wee may grow from faith to faith That wee may ioine vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patiâ—nce godlines and with godlines brotherly kindnes and with brotherly kindnes loue that we benot vnfruitfull that Christ Iesus may dwell in vs that we may auoid the danger of sinne that we may be sober and watch for the aduersary as a roaring lion goeth about seeking whom he may deuour him we must resist stedfast in the faith And therefore oft hereunto we must ioine the exercise of the faithfull the participation of the holie supper of the Lord to set forth the death of the Lord till his comming And especiallie herein the ministers of the Lord must not be straunge but to be oft with the people of God partakers and receiuers That the flocke by their example may be more stirred and moued highly to esteeme of the sacraments and the ordinance of God in his church And therfore as one saith Qui autem pastores raro communicant exemplo suo faciunt vt sacramenta veniant paulatium in comtemptum And those shepheards which seldome communicate by their example bring to passe that by little and little the sacraments grow into contempt Herein is also daily rising againe and comming to the Lord to say vnto him Forgiue vs our trespasses And O Lord though our sinnes testifie against vs deale with vs according to thy name for our rebellions are many we haue sinned against thee O the hope of Israel the Sauiour in the time of trouble why art thou as a stranger in the land as one that passeth by to tarrie for a night Why art thou as a man astonied and as a strong man that cannot helpe Yet thou Lord art in the midst of vs and thy name is called vpon forsake vs not c. And the most effectual power of the word preached vnto vs appeareth herein also For in it hope is confirmed and by hope wee are saued by the same worde faith is established and the victorie
their owne as he did but the things that belong to Iesus Châ—ist Secondly for comfort Though there enter into the Church rauening wolues seeking to deuour the flocke yea Apostataes and enemies to the crosse of Christ yea and sometime spring from amongst themselues That they should be comforted herein and in pacience possesse their soules To thinke it is no new thing but as also was verified in the Church and in the time of our Lord and Sauiour Iesus Christ walking on earth and hauing conuersation among vs. Thirdly That the fall of Iudas the blasphemies of Cerinthus Arius and such like should be examples vnto vs that we fall not into the like condemnation that we more firmelie and constantlie regard the truth And that we heartilie pray we may be Authours of knowledge of faith and of good workes and not of quiddities cauels and errours to intangle the people of God and the inheritance of Iesus Christ. So then the Resolution is this Such as hath beene the behauiour of these Churches towards them in their time such ought ours to be towards them if they were aliue amongst vs and to receiue them as long as God biddeth receiue and to reiect them when God reuealeth them and not to goe before the reuelation of the Lord. And thus much for those three the more at large for the vnderstanding of other like examples in the Scriptures The fift Obiection THere is a sinne vnto death I say not that thou shouldst pray for it 1. Iohn 5.16 If there be such a sinne then is there such a sinner that committeth that sinne and he is not to bee praied for and so by a consequent All men are not to bee praied for The Answere To the answering of this obiection we will first see what the sinne is Secondly of the vnderstanding of the place For the first Some referre this sinne vnto these wordes of Saint Matthew Wherefore I say vnto you euerie sinne and blasphemie shall be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men S. August speaketh thus of it De quo peccato quoniaÌ„ non expressum est possunt multa diuersa sentiri Ego autèm dico id esse peccatum fidem quae per dilectionem operatur desâ—rere vsque ad mortem Of which sin because it is not expressed manie and diuerse things may be thought But I say That it is that sinne that is to abandon and forsake vnto the death the faith which worketh by loue An other saith that it is Finalis impoenitentia That is an vnrepentant heart vnto the ende Master Caluin calleth it Peccatum cui nulla spes veniae reliqua est c. Apostasiam qua poenitus homines à Deo se alienant c. Porrò cum peccatum aùt blasphemia in spiritum eiusmodi defectionem perpetuò secum trahat non dubium est quin hic notetur That is A sinne wherevnto there is remaining no hope of pardon Apostasie whereby men altogether alienate themselues from God And moreouer when as sinne or blasphemie against the holie Ghost doth alwaies draw with it such kind a defection there is no doubt but that it is meant here So here for the sinne that is here meant we see it is a renouncing of the faith an impenitencie finall a falling away from God and Apostacie a blasphemie against the holy Ghost Secondly for the vnderstanding of the place Doctor Martir giueth this iudgement Nominê constituitur alibi vt oremus prò omnibus ad Timotheum ratio additur Quòd omnes Deus velit saluos fieri Et tamen Iohannes ait peccare nonnullos ad mortem Et prò his dicìt non orandum Quod tamen intelligeâ—e debemus quando nobis fuerit compertum illos ad mortem peccasse Is it not determined elsewhere That we should pray for All men And vnto Timothie the reason is added For God will haue all men to bee saued And yet Saint Iohn saith that many sinne vnto death and for these hee saith We ought not to pray Which saying yet we ought so to vnderstand when the same their sinne shall bee throughlie found out and tried that these saide persons haue sinned vnto death So then in conclusion the answere is thus We ought to pray for all men but if we know throughlie such an impenitent Apostata vnto death we ought not to pray for such a one The sixt Obiection PRaier for Reprobates shall not be heard Why then should we pray The Answere This is obiected as though there were no effect or end of praier but to be heard Yes the Lord may accept the obedience and humilitie of his seruant and yet not graunt the request The prophet praieth in the psalme Let thy people praise thee O God let all thy people praise thee And when was it or when will it be that all Gods people will extoll and praise him yet is this the desire and praier of the church and as wee pray Thy will be done in earth as it is in heauen Which things howsoeuer they come to passe wee leaue to his diuine maiestie Our request desire and zeale we make known to him The sonne of God and our Sauiour praied in obedience to his father praied three times O my father if it be possible let this cup passe from me c. Yet therefore came he into the world that hee should tast thereof As it is written Father saue me from this hour but therefore came I vnto this houre Yet so would hee be humbled so would he be obedient so would hee in the sight of the father fulfill all righteousnes So likewise let vs be zealous on the Lords behalfe shew our desire to prefer his kingdome hee shall accept our seruice and our obedience though he deale in those our suits and requests according as shal be thought best to his deuine maiestie And therefore one noteth after this sort Quanquam autem orationes non debito ordine factae ad nullum nobis peccatum imputantur propter charitatem qua oramus hoc tamen dam in facimus quod nihil impetramus nisi debito ordine Ità Christus in cruce rogauit prò suis homicidis pater inquiens remitte illis non enim sciunt quid faciunt Luk. 23 34. At pater non remisit nisi conuersis credentibus sicati Petrus in sua concione ostendit Act. 2.38 Coeteri peccarunt ad mortem in peccato suo mortui sunt propterque illos HierusaleÌ„ omne Indaeorum regnum vastatum est And although our praiers not made in due order are not imputed to vs as any sinne in regard of the loue wherewith we pray yet the losse we receiue is this that we obteine nothing but in right and due order so Christ on the crosse praied for his persecutors and murderers saying Father forgiue them for they know not what they doe But the father