such to worship him Again Ye know not of what spirit ye are The reason For the son of man is not come to destroy mens liues but to saue them c. Againe But there are some of you that beleeue not The reason For Iesus knew from the beginning which they were that beleeued not and who should betray him Wee see in these few as in many how notablie the spirit of the Lord doth suggest a reason proper to the thing that is handled for the further instruction comfort and edifying of his children As if he should say in plaine words search the scriptures For in them ye think to haue eternall life and they are they that testifie of me A reason most notably encouraging the seruants of the Lord to seeke for eternall life and to seeke to know Christ in the scriptures So here in hand at this time Pray for all men For it is acceptable to God who wil haue all men to be saued and to come to the knowledge of the truth A reason setting forth the pleasure of God that before him such a praier is accepted that he will the same too that they pray that is All men to be saued and to know the truth Then wee see euen from the instruction of the spirit of the Lord That these words yeeld a reason pâ—oper vnto the proposition which they confirme And therefore haue therein their owne proper sence which what it is I wil by the grace of God search forth after the mind of the best writers Neither will I goe to the right hand or to the left but will declare the truth herein And howsoeuer men haue iudged of me herein I esteeme not the cause is Gods Who will haue all men to be saued and to come to the knowledge of the truth In speaking concerning the will of God S. Augustine hath a good saying for vs to consider Neâ— iniquè aliquid facit nèc nisi volens quicquam facit omnia quaecunque vult facit That is neither doth God any thing vniustly neither doth he any thing but of his good will and all things whatsoeuer he will that he doth And againe Omnipotentis voluntas dei semper inuicta est quae mala esse nunquam potest The wil of the almightie God is alwaies inuincible which neuer can bee amisse or euill To which purpose Caluin noteth vpon this place After that saith he the Apostle had taught that that thing was profitable which he commanded now he setteth downe a more forcible argument that is that it is pleasing vnto God Nam vbi constat de eius voluntate instar omnium rationum nobis esse debet That is For where the matter is knowne to be the certaine will of God that ought to be vnto vs in stead of all other reasons whatsoeuer Quia autem dei voluntas regula est ad quam exigenda sunt officianostra omnia Because indeed The will of God is a rule by which all our duties and doings are to be squared and tried God therefore doth nothing vniustly he doth what he will That his will is alwaies iust and true It is the rule of our actions It is in stead of all other reasons vnto vs that may be giuen Thus much being spoken of the constant will of God we will goe forward and come more neare vnto the matter First therefore Chrysostome vpon these wordes of Timothie thus writeth Hoc enim bonum acceptum est inquit coram saluatore nostro Deo Quid illud est orare prò omnibus hoc suscepit deus hoc iubet Qui omnes homines vult saluos fieri ad agnitionem veritatis venire Imitare Deum tuum Si omnes ille vult saluos fieri merito prò omnibus oportet orare Si omnes ipse saluos fieri cupit illius tu concorda voluntati c. For this is good and acceptable saith hee before our Sauiour God What is that To pray for all men This God warranteth This God commandeth who will haue all men to be saued and to come to the knowledge of the truth Imitate thou thy God If hee will All men to bee saued of right wee must pray for all men If he desire all men to be saued vnto his will also be thou conformable Thus he saith Imitate thy God desire as he desieth If he will haue all men to be saued pray thou for it This holy father seeketh not out anie strange sense anie other way He biddeth thee doe as God willeth Saint Ambrose thus writeth Si Deus vtique qui omnipotens dicitur omnes homines saluos vult fieri cur non impletur eius voluntas Sed in omni loqâ—utione sensus est Conditio latet vnde dicit Petrus Apostolus omnis scriptura indiget interpretatione vult enim Deus omnes saluos fieri sed si accedant ad eum Non enim sic vult vt nolentes saluentur sed vult illos saluari si ipsi velint Nam vtique qui legem omnibus dedit nullum excepit à salute Nunquid non Medicus idcircò proponit in publico vt omnes se ostendat velle saluare si tamen ab aegris requiratur c. If surely God who is called omnipotent will haue all men to be saued why is not his will fulfilled But in euerie speech there is his owne proper sense The condition lieth hid Wherevpon saith the Apostle Saint Peter Euerie Scripture hath need of his interpretation For God will haue all men to be saued but so that they draw neare vnto him For he so wil not That ill-willing and refusers be saued but will them to be saued if they themselues bee willing For sure hee that gaue a law for all hath excepted no man froÌ„ health and saluation Doth not the Phisition therefore make shew in publique place as that hee sheweth hee will heale all commers yet so as if he be sought for of the diseased c. This holy father respecteth the outward ministerie and the voice of the Gospell he derogateth nothing from the will of God God hath giuen health for all if they will come he is a Phisition for all if they will seeke him Saint Augustine hereof thus writeth Praeceperat enim Apostolus vt oraretur prò singulis hominibus specialiter addiderat prò regibus ijs qui in sublimitate sunt qui putari poterant fastu superbia seculari à fidei Christianae humilitate abhorrêre Proindè dicens Hoc enim bonum est coram saluatore nostro deo id est vt etiam prò talibus oretur statim vt desperationem tolleret addidit Qui omnes homines vuls saluos fieri in agnitionem veritatis venire Hoc quippe Deus bonum iudicauit vt orationibus humilium dignaretur salutem praestare sublimium For the Apostle had commanded that praier should bee made for euerie man and especially he added for Kings and such as
were in authoritie who might bee thought through pride and worldly pompe to abhorre from the humilitie of Christian faith Therefore saying For this thing is good before God our Sauiour That is that euen for such praiers be made Forthwith That he might take away desperation he addeth who will haue All men to bee saued and to come to the knowledge of the truth For this thing the Lord iudged to bee good That at the praiers of the humble hee might vouchsafe to giue health and saluation to such as were in authoritie And again the same Father Remota tamen ergò hac discretione quam diuina scientia intrà secretum iusticiae suae cōtinet sincerissimè credendum est atque profitendum Deum velle vt omnes homines salui fiant Yet therefore this discerning set apart which the wisdome of God containeth within the secret of his owne iustice we are most sincerely to beleeue and to professe that God would that All men should be saued Saith Saint Augustine After the Apostle had said and charged to pray for euerie man and all that are in authoritie That he might take away desperation hee added Who will haue All men to be saued This saith he he speaketh that none should despaire And againe leauing Gods secret discerning and iustice to himselfe we must sincerely beleeue That God would that all men should be saued So then these fathers diminish nothing of the Lords commission Pray saith one as God commaundeth If hee will saue all pray thou for all He will saue all saith an other but thou must keepe the condition and draw neere vnto him Lastly These wordes who is the Sauiour of all men c. are added to take away desperation So these fathers nothing diminish the nature of the wordes but make consideration how they bee applied concerning praier for all mankind in generall But let vs heare later writers and what they haue thought First therefore maister Caluine speaketh thus hereof Sequitur deinde huius secundi membri confirmatio Quia velit Deus omnes homines saluos facere Quid autē magis aquum quà m vt huic decreto vota nostra subseruiant Postremò autem deo cordi esse omnium salutem demonstrat quià omnes ad veritatis suae agnitionem vocat Argumentum est à posteriori nam si dei potentia est Euangelium in salutem omni credenti Rom. 1.16 certum est inuitari omnes ad spem vitae aeternae quibus Euangelium offertur Afterward followeth the confirmation of this second member because God will saue All men Then what is more right then that our praiers should readily serue at that our Lords decree Lastly he sheweth that the saluation of all men is well pleasing vnto God because he calleth all men to the acknowledging of his truth It is an argument Aposteriori For if the gospel be the power of God vnto saluation to all that beleeue Rom. 1.16 it is most certaine that all are inuited to the hope of eternall life vnto whom the Gospell is offered c. Master Caluin here inioyneth vs to pray as the Lord commaundeth That the saluation of all is pleasing vnto God That all are inuited to whom the Gospel is offered Also in his sermōs thus he writeth This is the reason why S. Paul vseth this argument that God would haue all the world to be saued to the end that as much as lieth in vs we should also seeke their saluation which seeme to bee as it were banished men out of the kingdome of God especially at such time as they are vnbeleeuers And againe a little following And indeed we see how holy writ doth greatly set forth this adoption that God had made of this people of the Iewes But S. Paul commandeth vs to pray for all the world and so not without cause addeth the reason which is here set downe to wit Because God will haue all men to be saued Also afterward For why are we in this world but onely to set forward the good will of God as much as we can Thus maister Caluin Wee must pray as the Lord decreeth The health of al is wel pleasing to God All are inuited to whom the gospell is offered We must seeke the saluation of all Wee must set forth Gods will We must pray for all the world And out of the Siriac the words are thus translated Qui vult vt omnes filij hominis seruentur sese conuertant ad cognitionem veritatis c. Who wil that all the sonnes of man be saued c. So translating all the sons of man for that which we say All men And master Bullinger hath thus Christianorum enim est imitari exemplum dei patris Iesu Christi filij sui Ille autem sinit solem suum oriri super bonos malos pluit super iustos iniustos Mat. 4.53 Hic vero etiam prò persequútoribus orauit Luk. 23.34 Gentiles in sacris suis deuouent Christo addictos at Christiani prò vniuersis hominibus etiā inimicis peccatoribus orare debent It is the part of Christians to imitate the example of God the father and of Iesus Christ his son For the one suffereth his sun to shine forth vpon the good and the euill and sendeth his raine vpon the iust and vniust and Christ also praied for his persecutors The Gentiles in their rites curse such as professe Christ but Christians must pray for All men vniuersally euen for their enemies and sinners And Erasmus thus interpreteth Last of all let thanks be rendred vnto him c. And let these be done not only for the Christians but for all manner of men also lest Christian loue should appeare to bee but a streit-laced loue as though it fauoured none but of his own sort but let it be extended abroad in most large manner after the example of God both to the good and to the bad like as he being perfectlie good and beneficiall to al as much as in him is bestoweth his sun to shine vnto the iust and also to the vniust And in as much as God giueth publike quietnes by means of Ethnick rulers it is reason that thanks be rendred also for them And it is vncertaine to vs whether that ruler being a wicked image worshipper shall in short space receiue the gospell for that cause Christian loue wisheth the saluation of all The Iew loueth the Iew the brother loueth the brother c. This is not a gospell-like loue but that is a gospell-like loue that loueth the godly for Christ and loueth the wicked that they may once repent and turne vnto Christ. And praier is to be made not only for the whole generall sort of men but also especially for kings c. Againe Christ is the Sauiour of all he excludeth none from saluation he bringeth the light of the gospell vnto all c. Also If the common father of al sent him to saue
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
vnto the going downe of the same He being the fountaine and fulnes of all good things hath prepared marriage for his son and inuited guests thereunto whereby is vnderstood That he tendreth vnto mankind the holy fellowship of his son Christ Iesus That he wil in him gather together his people his saints his church and lastly bestow vpon them the most comfortable and heauenly ioies eternall in his glorious kingdome For Christ is the end of the law for righteousnes to all that beleeue Neither tendeth the worke of the righteous God in his couenant to any other point but this That Christ should be their God his church married vnto him in faithfulnes that they might know the Lord. And that he might be as is written I will be a father vnto you and you shall be my sons and daughters saith the Lord God almightie To this end and for this holie calling and that it might be truely said as a iudgement against the wicked world and worldlings one day for contempt of the gospell What could I haue done any more to my vineyeard that I haue not done vnto it Therefore is God like vnto a certaine man that made a great supper and bad many and sent his seruant at supper time to say to them that were bidden Come for all things are now readie But they all with one mind began to make excuse c. Or as it is in S. Mathew they would not to come God extended towards the Iews a double grace or fauour First he preferred them before other nations that if they will heare his voice indeed and keepe his couenant then shall ye be my cheife treasure aboue all people though all the world be mine A kingdome priesthood a holie nation thus would the Lord build them vp and not lucke them downe Secondly by his prophets he opened to them his wil his fauour his adoption That he would be their God and the God of their seed but they made excuse but they would not come they would not know the day of their visitation most ingratefully reiecting the feast contemning God and contemning saluation Therefore now let vs heare what the Lord saith not onely to the Iew but to the Gentiles yea to all the world For through their fall saluation commeth to the Gentils to prouoke them to follow them and the fâ—l of them is the riches of the world This world vnto these riches thus the Lord inuiteth and calleth and sheweth forth his will vnto them Luk. 14.21 Then was the good man of the house angrie and said to his seruant Goe out quickly into the streets and lanes of the citie and bring in hether the poore and the maimed and the halt and the blind And the seruant said It is done as thou hast commanded and yet there is rome Then the maister said to the seruant Go out into the high waies and hedges and compell them to come in that mine house may be filled Esa. 25.9 And in this mountaine shall the Lord of hostes make vnto all people a feast of fat things euen a feast of fined wines and of fat things full of marrow of wines fined and purified Mat. 28.19 Go therefore and teach all nations babtising them in the name of the father and of the son and of the holy ghost Mar. 16.15 Go into al the world and preach the gospell to euery creature Esa. 53.6 All wee like sheepe haue gone astray wee haue turned euerie one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Io. 1.29 Behold that lambe of God that taketh away the sins of the world Io. 3.16 God so loued the world that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life For God sent not his son into the world that he should coÌ„demn the world but that the world through him might bee saued 1. Iohn 2. vers 2. And he is the reconciliation for our sins And not for ours only but also for the sins of the whole world Ro. 11.32 For God hath shut vp al in vnbeleefe that he might haue mercie on all Mat. 11.28 Come vnto me al ye that are weary and laden and I will ease you Ezech. 18.23 As I liue I will not the death of a sinner but rather that he conuert and liue 2. Pet. 3.9 The Lord of that promise is not slacke as some men count slackenâ—sâ—e but is patient towards vs and would haue no man to pâ—rish but would All men to come to repentance 1. Tim. 2. I exhort therefore that first of all praiers supplications intercessions and giuing of thankes bee made for all men For kinges and for all that are in authoritie c. For this is good and acceptable in the sight of God our Sauiour who will that All men shall be saued and come to the acknowledging of the truth Vniuersall vocation or calling is a setting forth and manifest declaration of the good pleasure and will of God whereby he doth draw and bring vs to the knowledge of faith and saluation in him Or as an other saith When by the preaching of the Gospell wee are called out of the world That we should be a new creature or spirituall kings and priests vnto God For the manifestation wherof according to the scriptures set downe wee gather these circumstances to bee considered 1. Who calleth and what moueth him thereunto 2. The meanes of calling 3. Whom he calleth 4. The dutie of man to preach and to pray for the effecting thereof For the first The Creator louer of man euen God thy sauiour and redeemer which hath said Feare not for I haue redeemed thee I haue called thee by thy name Thou art my owne If thou goest through the water I will be with thee The strong flouds shall not ouerwhelme thee and if thou walkest through the fire it shall not burne thee and the flame shall not kindle vpon thee For I am thy Lord thy God thy holy one of Israel thy sauiour c. Feare not for I am with thee I will bring thy seed from the East and gather thee together from the West I wil say to the North Let go and to the South Keepe not backe but bring me my sonnes from farre and my daughters from the ends of the world Euen all these that bee called after my name For them haue I created fashioned and made for mine honour This Lord is that good man of the house that prepared all things readie that is the Lord of hoasts that inuiteth all nations that fetcheth his people from the endes of the world that prepareth the daintie feast that saieth Come to the waters All ye thirstie come buy wine and milke without any money that reioiceth if they come that is moued with zeale if they come not Which saith Incline your eares and come
vnto me take heed I say and your soule shall liue 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 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
videtur eos fide priuare Atqui solutio haec modestis lectoribus vt spero satisfaciet generalibus principijs â—ulios quibus iubet deus indignos quoque misericordia prosequi non prorsus fide carnisse quamuis in ipsa specie frustrata eos fuerint opinio Prudentèr alicubi Augusâ—inus Quomodo inquit fide orant sancti vt petant à Deo contrà quam decreuit nempè quia secundum voluntatem eius orant non illam absconditam incommutabilem sed quam illis inspirat vt eos exaudiat aliâ— modo c Although these holy men suffered repulse yet it seemeth a hard point to depriue them of faith And this solution as we hope shall content modest readers That those holy men fetched the ground of their praiers from those generall principles wherein wee know God commandeth to prosâ—cute euâ—n the most vnworthie persons with mercie and fauour and not that they altogither wanted faith although in â—utward shew their mind and opinion failed them Most wisely hath Saint Augustin in a certaine place How saith he do the Saints pray in faith as when they aske of God euen against that veâ—ie thing which he hath decreed Sure for this cause for they pray according to his will not that hidden and vnchaungeable will but euen that which he inspireth them withall that he may heare them to effect some other way And as before we set downe the praier of our sauiour Christ wherein he beheld the secrets of God in wonderfull election towards his flock and those which his father had giuen him out of the world so as he was the Lord and knew all things yet he sanctifieth this holy calling with his praier praieng for his enemies and persecutors saying Fâ—ther forgiue them for they know not what they doe As before he had giuen a doctrine Doe good to them that hate you and persecute you Pray for them which hurt you c. Euen this very doctrine he practiseth in his owne praier And he not only forgiueth the reuengement but commendeth their saluation vnto his heauenly father of whom he so cruelly was pierced and tormented And S. Steuen imitateth herein our sauiour Christ who when hee was stoned praied vnto the Lord saying with a loud voice Lord lay not this sin to their charge So mercie pardon and repentance is praied for euen for those most cruell enemies of the Lord and his saints of some of whom yet no doubt it was said By hearing ye shall heare and shall not vnderstand and seeing ye shal see and shal not perceiuâ— For this peoples heart is waxed fat and their â—ars are duâ—l of hearing and with their eies they haue wincked lâ—ast they shouâ—d see with their eies and heare with their ears and should vnderstand with theiâ— hearts and should returâ— aâ— that I might heale them So then herevnto are we called For Christ also suffered for vs leauing vs an ensample that wee should follow his footesteppes who did no sinne neither was their guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously to whose example grant mercifull father that we may more and more be confirmed To conclude then concerning this point namely of praier in Calling I haue somewhat at large set it down that it may be the better thought on and regarded For we haue heard of the Caller the merciful God of the cause his great loue mercy and bountie of the persons called Al the world euery creature of the means of calling his Gospell his truth word and sacraments also the effects of calling and the reasons whereupon the praier of the Apostle in praying for al men is grounded and established Lastly that we do good to all men that we worke in loue that we walke in loue that we iudge in loue that we pray in loue according â—o the examples set downe I end therefore this point with this saying of that excellent learned man M. Bucer who vnto those that labour in the haruest of the Lord giueth this most effectull exhortation Verùm dominus nobis misteria electionis suae patefacere non vult sed mandat nobis vt eamus in mundum vniuersum suumque euangelium praedicemus omni creaturae In mundam vniuersum dicit omni creaturae Itaque nobis hoc in omnibus hominibus satis causae esse debet vt ipsos ad vitam aeternam omni fidelitate quaeramus quòd à deo conditi deique creaturae sunt Atque ideò dominus etiam commune pâ—suit nomen Omni Creâ—turae But the Lord our God wil not make knowne to vs the mysteries of his election but commandeth vs that we goe into the vniuersall world and that wee should preach his gospell to euery creature this thing therefore should bee cause inough vnto us concerning all men That wee with all faithfulnes seeke them out to the way of eternall life For that they be the workemanship of God and be his creatures and for this cause also the Lord gaue foorth this common name Euerie creature The fourth part Of the practise of the Church NOw in the fourth part we come to the practise of the church of God from time to time concerning this kind of publike praier The counsell of the Lord by the Pâ—ophet is herein most profitable for vs. For thus saith the Lord Goe into the streets consider and make inquisition for the old way and if it be the good and right way then goe therâ—in that you may find rest for your soules c. So let vs goe into the way of the fathers of auncient churches and let vs see how they haue praied and I doubt not but for this matter wee shall rest whereon to stay our selues From the mouth of our sauiour Christ concerning this For whom wee ought to pray I find set downe thus Orandum porro esse non tantum pròse verumetiam prò alijs ex oratione quam vocamus dominicam liquet And moreouer a man must pray not onely for himselfe but also for others as appeareth by that praier which wee call the Loâ—ds praier It should seeme that this question For whoÌ„ we should pray hath not ben so much doubted of for S. Basil thus hath Orandum esse pro subditorum profectu illius nomine gratias agendas That we ought to pray for the amendment of the people or subiects and to giue thankes to God in their name And a learned man â—etteth it down after this sort Pâ—ò quibus orandum est prò nobis ipsis prò alijs prò impetrandis bonis auertendis malis quibus precamur publice priuatìm Sicut saluator noster in oratione dominica docuit panem nostrum c. For whom ought we to pray Both for our â—elues and for others for the obteining of good things and the turning away of euils for
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
segregari quibus coÌ„munis erat vocatio That they were both alike companions of outward calling I meane Esau and Iacob whereby it is plaine That they were separate by the secret counsell of God vnto whom yet the calling was common But after manie his wicked fruites Let vs yet see againe the iudgement of the Church and how Iacob and his people intertained him Iacob saith to his messengers Thus shall you speake to my Lord Esau c. Thy seruant Iacob saith thus And in his praier Deliuer me from the hand of my brother Esau. And againe For I haue seene thy face as though I haue seene the face of God c. And oft he calleth him My Lord. Now then we see he was not reiected of his parents the children had one calling outward alike Iacob knowing the fruits of his life disdaineth him not calleth him not Reprobate reiecteth him not Hee tearmeth him Lord Brother as the Face of God intertaineth him as one would intertaine a brother in the Lord sheweth the kindnesse of Christian to Christian Yea and I doubt not praied oft that God would turne his heart For why should not hee shew that kinknesse towardes his brother towards whom he gaue such gracious wordes And why should not he in charitie doe that towards his brother which Abraham his grandfather had done towards the Edomites and was accepted of God To conclude In all his discourse concerning Esau I see no cause suppose he were a Reprobate why the Church should deale otherwise in these dayes then these Fathers did or should reiect him for a Reprobate till the Lord had reuealed him and reiected him as wee shall see of Saul Seconly concerning Saul as if he were aliue Was he not intertained by Samuel after this sort Did he not feast him set him in the highest place Said he not vnto him Whose shall the beautifull things of Israel be belong they not to thee and to all thy fathers house powred hee not oyle vpon him signifying the gifts of the holy Ghost Did he not kisse him and said Hath not the Lord appointed thee to bee the captaine ouer his inheritance Did not Saul prophesie with the Prophets and was he not changed into an other man Said not Samuel to him Doe what thou hast to doe for God is with thee and I will come to thee to Gilgal to sacrifice whole burnt offerings aâ—d peace offerings and did not God giue him another heart Did not also Samuel say to the people See ye not him whom the Lord hath chosen and how there is none like him amoÌ„gst al the people and did not al the people shoute pray for him and say God saue the king and did not a band of men follow him whose hearts God had touched And were they not the children of Beliall that despised him Adde herevnto all the kindnesses of Dauid It were too long to set downe all c. Now looke here what prince of Israel could be better receiued and that which â—as done was done according to the mind of God and that which was perfourmed towardes him was of the Prophet of God was of the people of God and that not in policie but in Religion He was anointed kissed feasted he prophesied was with the Prophets was at the seruice of burnt offerings and peace offerings the people showted they praied for him the good ones followed him the sonnes of Belial despised him hee is cherished and reuerenced for the Lords anointed And what more would they haue done to Dauid himselfe So Saule is receiued and intertained as is before as the instrument of God the man that shall reigne ouer my people hee is now changed into another man the people shew their cause to him and the tidings of the men of Iabes And the spirit of God came vpon Saule When he heard these tidings he heweth the oxen in peeces numbreth his people came vpon the enemies in the morning watch slue the Amonites til the heat of the day The enemies are scattered the people greatly reioice and are knit to their king Samuell and the people goe vp to Gilgall made Saule king there before the Lord offered peace offerings before the Lord and there Saule and all the men of Israell reioiced exceedinglie And thus far we see the acceptation of Saule his commendation from the mouth of God the prophet of God approuing him God himsâ—lfe assisting him with his spirit by the hand of God he and his people obtein a noble victorie Lastly wee find Samuel and the king and the people seruing the Lord together and offering peace offerings before the Lord and all Israel and they reioicing and triumphing exceedingly Samuel also declaring his integritie and innocencie speaketh before the Lord and his annointed Thus here is Gods hand and assistance the prophets approbation and counsell the king discharging his function the people gladly obeying Saul is the king and Saul the Lords annointed All reioice in God No reiection No contempt of the king No name of Reprobate And therefore no cause but that he was fauoured and taken as the good instrument of God for their defence for a good man for a captaine and companion in Gods busines and so reputed amongst them And thus Saul had now beene king one yeare and he raigned two yeares ouer Iâ—raell that is as some interprete he reigned this long lawfully Not reiected of the Lord nor forsaken of his spiâ—it and as other some say hee reigned in his goodnes and innocencie this long though in his corrupt and malicious mind he reigned moe yeares and this much of his estimation and proceedings in his kingdome and herein not reuealed as a castaway or reprobate But now of his fall and reiection Saule had great experience of the goodnes of the Lord who chose him when he was little in his owne eies and adorned him with his gifts knit the people vnto him blessed his handiwork gaue him victorie Now then he must be tried whether in aduersitie in the falling away of the people whom before he saw stand to him In this streit the people being scattered whether hee will trust to the Lord stand to him or depend on flesh on the helpe of man on the strength of his host of the people or no. And for that Saul had destroied a garison of the Philistims Israell was an abhomination vnto them the Philistims come vp against them as the sand of the sea Israel is in distresse and hide themselues in rockes and holes c. Some went ouer Iordan all that followed Saul were dismaied and afraid he tarried the seuen daies the time appointed by Samuell and without Samuell which hee should not haue done calleth for the burnt sacrifice and peace offeringes and offered a whole burnt sacrifice For this worke what reasons soeuer he alledged Samuel said vnto him Thou art become a foole thou hast not kept the commandement of the
Lord say oftentimes That he auailed not by his praier An other saith Obserua intercessionem sanctoruâ— maximae esse efficatiae Ait enim Et nê obsistas mihi hoc est nè obicem irae meae orationem tuam interposueris quod Mosen fecisse legimus Caeterum nè deus videatur orationem sanctorum nihili facere quare querulos Iudaeos non exaudiat subnectit rationem dicens Non contemnere se intercessionem sanctorum sed cor impoenitens Iudaeorum Marke saith he that the intercession of the holy men is of great effecacie For he saith Hinder me not or stoppe me not That is put not forth thy praier as a barre and stay vnto my wrath which wee reade Moses to haue done But least God might seeme little or nothing to esteeme the praier of holie men for what cause hee heareth not the murmuring of the Iewes hee addeth a reason saying But the hard and impenitent heart of the vnbeleeuing Iewes These expositions teach vs that the Prophet was not condemned for praying for them but their abhomination in sinning stirred vp the Lord in wrath That he would neither the praier of the prophet neither any other thing by his meanes should stand in the gap but that the Lord would poure out his wrath vppon the young and the olde the Prophet with the Priest the Prince with the people the parents with the children For we see after the first warning the Prophet prayed stil and is reproued the second time as Ier. 11.14 And he preached and praied still and is reproued the third time as Cap. 14.11 and thus much for the place of Ieremie But now to the Argument We will not reason herein by what Logicke this Argument standeth for that I reserue to my second booke wherein I must answere to a great manie things but will suppose it to bee good for this time and let him tell on his tale The Argument conteineth a Maior and a Minor proposition The Maior is this Whosoeuer God hath cast out of his sight that is out of his fauour and will not be intreated for them for such we must not pray This proposition saith the obiection must haue his strength from this place of Ieremie the 7. but let vs see how 1 First then let vs see and consider what it is to bee cast out of Gods sight and fauour that the consequent may follow that Not to pray for such c. 2 Secondly whether these were cast out of Gods sight or no. That this Maior proposition may haue his strong foundation First then To be cast out of Gods sight is said to bee sundrie waies One way it is said to be then when as Gods seruant and child for a season is as it were forgotten of God and turned ouer to the enemie to oppressors yea to himselfe and feeleth troubles temptations and afflictions sorroweth inwardly goeth mourning all the day long powreth out the dolorous lamentation of Sion The Lord hath forsaken mee my God hath forgotten me And yet after these trials and stormes is visited refreshed comforted by the Lord and for euer is not forsaken and cast off by the Lord but for a season and receiued againe So the Prophet David And when I made haste I said I am cast out of the sight of thine eies neuerthelesse thou heardest the voice of my praier c. Likewise Ionas in the great surges of the fishes bellie Then I said I am cast away out of thy sight yet will I looke againe towards thy holie Temple c. yet hast thou brought vp my life from the pit O Lord my God And the Lord said vnto Isâ—ael Thou art my seruaunt I haue chosen thee and not cast thee away c. This teacheth then that there is a wholsome reiecting and casting off and as it were a discipline in our God whereby we are more stirred vp and whetted to hold fast by God and to acknowledge his mercies And this casting off is not in wrath but in loue not of a Reprobate or bastard but of a sonne and beloued child not for euer but for a time and season noâ— to destruction but for reformation Secondly There is a casting out in the wrath of God open and reuealed to the face of the world for sinne and for contempt of the word and will of the Lord as is to be feared shal come vpon vs for our disobedience and sinnes mulâ—iplied to the heauens which the Lord threatneth in the Law as But if ye and your children turne away from me Then wil I cut off Israell from the land which I haue giuen them and the house which I haue hallowed for my name will cast out of my sight and Israell shall be a prouerbe and a common talke amongst all people c. And Dauid said vnto Salomon If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer And as God threatneth to the disobedient And I will cast you out of my sight as I haue cast out all your brethren euen the whole seed of Ephraim Thus he speaketh when he threatneth iudgement and captiuitie vnto them Thirdly there is a casting out of the vnrighteous froward and reprobate which are vessels of wrath prepared to destruction that God mighte shew his wrath and make his power known and it is of two sorts Either in this life and reueiled as the casting out of Pharao of Saul the reueiling of Iudas and such like as hath beene said before Or els it is secret or not reuealed hid in himselfe For he hath put it in his owne power and as hee knoweth who are his owne So knoweth hee also who are not his owne and according to his good pleasure either reuealeth them or not reuealeth them Secondly the casting out of Gods sight being thus distinguished let vs see whether these were cast out or â—o Let vs looke on the proposition and it is thus Who soeuer God hath cast out of his sight that is out of his fauour If he meane the first way that cannot be for that is proper to the holie and righteous Thy louing correction saith the prophet shall make me great shall not confound me but shall make me great Thou hast knowne my soule in aduersity Not forsaken me or cast me of but known me after two daies wil he quicken receiue vs and in the third day he will raise vs vp and we shall liue in his sight yea the Lord is on my side the Lord taketh my part the Lord is my strength and my song and is become my saluation So that in this casting off the child of God is excercised God doubleth his fauour vpon him and forsaketh him not but for his good and returneth vnto him and is his present helpe in the time of trouble is his strength castle and deliuerer And this serueth not the turne And therefore wee must
seeke further that this proposition may bee releeued The second sence is a iudgement a plague and more bitter and vniuersall or generall and it concerneth prince people religion as before Salomon Israell the temple but this iudgement is temporall and in this life As when the king of Israell did euill in the sight of the Lord his God and humbled not himselfe befoâ—e Ieremiah the Prophet at the commaundement of the Lord c. And when they mocked at the messengers of God and despised his words and misused his prophets vntill the wrath of the Lord arose against his people c. He brought vpon them the king of the Caldeans who slue their young men with the sword in the house of the sanctuarie spared neither yong man nor Virgin ancient nor aged God gaue al into his hand the vessels the treasures of Gods house the treasures of the king Then he burnt the house of God brake downe the wal of Hierusalem burnt all the pallaces and all the precious vessels carried the people away that were left to Babell and they were seruants to him and to his sons c. Here is a lamentable ruin and a casting out of the people out of the sight of God The king the people the temple religion their priests their Virgins their Matrons their wealth their seat their cittie their old men their young men briefely al in regard of policy beautifull peaceable now by God shaken disquieted defiled captiuate and plunged into great miserie desolation and obscuritie So vseth God to set vp in his fauor and in the kindling of his wrath thus doth hee deface and pull downe Thus if thou wilt not keepe and doe all the words of this law c. And feare this glorious and fearefull name The Lord thy God then the Lord will make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance c. So great are the plagues of the sinner but mercie shall embrace him on all sides that putteth his trust in the Lord his God Now our proposition is Whosoeuer God hath cast out of his sight that is out of his fauour c. Thus indeed hath God dealt with Israel as wee heare in the processe before but we are to marke two things The one whether they were reprobats or no. The other whether thy were cast off finally and for euer or no. Now if they be reprobates and that they be cast out as God vseth to cast out reprobates then the proceedings in them is as in Saul to be reiected of God another substituted in his place for God had chosen Dauid a better man theÌ„ he then to be spoiled of all heauenly ornaments as of the spirit of God wisdome the comfort countenance of the Prophet c. Turned euen to Satan to abound in most abhominable sins as hipocrisie persecution bloodshead destroieng of the church inchauÌ„tment apostasie desperatioÌ„ so running on til they had made an end of him So Iudas in reprouing and coueting vntill the deuill entred into him vntill he tooke the reward of iniquitie vntill he despaired and hanged himselfe Such go with a swift enforcer for they are caried according to his will But in these for whom Ieremie praied it is not so For in them was repentance to come vnto the Lord as Ier. 14. where they say O Lord though our iniquities testifie against vs deale with vs according to thy name For our rebellions are many we finned against thee O the hope of Isâ—aell the sauiour thereof in the time of trouble why art thou as a stranger in the land c. Yet thou O Lord art in the middest of vs and thy name is called vpon of vs forsake vs not And the Lord himselfe speaketh vnto the Prophet of their conuersion and amendment saying Let them returne vnto thee but returne not thou vnto them That is follow not thou their wickednes but let them be conformed to thy godly example Thus they crie vnto the Lord the Prophet teacheth them a praier as in the same chapter Verse 14. And the Lord would haue them conformed to the holines of Ieremie And these â—hings import no reprobation and this people therefore yet no reprobates I omit many such like praiers and approbations of God for breuities sake So likewise this inferreth the other Though it were a sharpe iudgement and casting off yet it was not finally and for euer For iâ— is said for their comfort Behold therefore saith the Lord the daiâ—s come that it shall no more be said The Lord liueth which brought vp the children of Israel out of the land of the North and from all the lands where hee had scattered them and I will bring them againe into their land that I gaue vnto their fathers c. Meaning that euen the very deliuerance ouâ— of Bâ—bilon should be so glorious that it should shaddow and as it were put to silence the deliuerance in Aegypt Secondly the terme and time of their deliueâ—aÌ„ce was set downe as They were seruants vntill the kingdome of the Persians had rule to fulfill the word of the Lord by the mouth of Ieremiah vntill the land had her fill of her Sabats For all the daies that she lay desolate she kept Sabat to fulfill seuentie yeares c. In the fiâ—st yeare of Cirus king of Persia the Lord stirred vp the spirit of Cirus c. Thirdly their life while they were in captiuitie was not as the life of reprobatâ—s and cast awaie then in Babilon as witnesseth the Prophet Ezechiel who was sent as a watâ—hman vnto the house of Israel and Daniel who praied for the people and the Psal. setteth out their sighing and sorrowing and seruice to God by the waters of Babilon And king Cirus in his great commandement said vnto them Who is among you of all his people with whom the Lord his God is let him go vp And there went vp with Zerubbabell the chiefe captaine Iesua the high priest and Nehemiah c. The whole congregation together fourtie two thousand three hundred and three score besidâ—s their seruants and their maids c. Thus our God is not alwais chiding neither reserueth he his wrath for euer though he had driuen them far off yet he saith Come againe ye children of men he bringeth them home into their own land is appeased towards them and they build his house So that Israel though he were sharply punished yet was hee not finally reiected from the Lord and therfore yet not reiected as Reprobats and so no cause but the prophet might pray for them Lastly the scripture it selfe of the seuenth of Ieremie speaketh thus I will cast you out of my sight as I haue cast out al your brethren euen the whole seed of Ephraim Where we are to note that the Lord saith Hee will cast them out and he sheweth an example how None otherwise but as