THE DOCTRINE OF Prayer in general for All men, that is, universally for All mankind:  

Proved  
1. By the true sense of the words of the Apostle. 1. Tim. 2.  
2. By the reasons, why All men in that sense should be prayed for.  
3. By the Doctrine establishing such Prayer.  
4. By the practice of Churches, concerning that kind of Prayer.  
5. By the Objections, Answered.   
Against the Position of those that say and preach, that All men are not to be prayed for.  
By I. Smith, Minister of God's word at Reading▪  Augusti. de Catech. rudib. 
Homines ergo bon●s imi●are, malos ●olera, omnes ama, quoniam nescis, quid eras futuru● sit, qui body malu● est. Imitate thou (therefore) good men, the evil bear with and tollerat, and love all men: For thou knowest not what he may be to morrow, which to day is evil and wicked.  
LONDON, Printed by Adam Islip. 1595.   

TO THE RIGHT HOnourable, and most reverend Father in God, my L. Archbishop of Canturburie: One of the Lords of her majesties most Honourable privy Counsel: and Primate of all England.  
WE have held the course (most reverend Father) by the good sufferance of our most merciful and loving Creator, in this Church of England; among other most needful and careful suits to the Lord our God, in holy prayer and calling upon his name; as, for the establishing and confirming of his children in holy life: so also for the conversion of unrighteous and sinners, that is, for just and unjust, for all mankind: that in such our dutiful prayers, so far forth as we might obtain the same of our merciful Father, his glory might shine forth, and all nations might know the salvation of our God. But I know not how it cometh to pass, having thus long continued our public prayers to this end, we begin in these later days to doubt, and to reason, for whom we ought to pray; as though we had never read in the scriptures, That all mankind ought to be dear unto us: Or as though the Apostle had never said unto us, 
1. Timoth. 2.  That prayers, supplications, intercessions, and giving of thanks, should be made for All men. Of which rule, and of the fourth verse thereof, S. Augustine speaking, 
Aug. tom. 7. ad Artic. sibi fals. impoes. Artic. 2.  saith, Siquidem Apostolus cuius ista est sententia, solicitè praecipit, quod in omnibus ecclesijs pijssimè custoditur, ut Deo pro omnibus hominibus supplicetur, For sure the Apostle, whose sentence this is, doth most carefully command, and which thing is most godly observed in all churches, That supplications be made to God for All men. And Chrisostome doubteth not to say, 
Chriso. in Mat. Hom. 26.56.  Idcircò altari assistens Sacerdos, prò universo orbeterrarum, prò absentibus, atquè Praesentibus, Deo nos gratias jubet offer, To this purpose, the Priest standing at the altar commandeth us to offer up thanks to God for the whole universal world, for the persons absent and Present, etc. And it seemeth by S. Cyprian, that it was a Christian man's profession, & an outward badge of a Christian, even to confess, That he hath compassion on Infidels, and such as are without, and excepted none, but prayed for all: and therefore being required, to convert to idolatry, by the Proconsul; he answered, Christianus ego sum, 
In pass. bea. Cyprian. per Pont. Diaco.  & nullos alios deus novi nisi unum, & verum deum, etc. Hunc nocte, dieque deprecamur prò omnibus, etiam prò imperatoribus, etc. I am a Christian (saith he) and know not any other gods but one, and the true God. Him we entreat and pray unto day and night, yea for All men, and even for the emperors: which were then Galienus and Valerianus, who were at that time the persecutors, and had by their letters commanded that All men should worship the Roman gods. In reading of these things (therefore) with a great deal more, as followeth in the process hereof (most reverend Father) I wondered that men should be so deceived, as to speak against that which they knew not, or to mislike that which was Apostolical, just and good. That (therefore) I might relieve the error of the ignorant herein: not doubting of the learned and their persuasion, (of whom I am ready to learn) I have taken upon me to write this Treatise, nothing fearing, but if they will in all humility learn, they shall easily be drawn forth of the snares, wherein they have been entangled, and discern and confess the truth. So committing the same unto your honourable and fatherly tuition: as being a point and question in Divinity, and now too much contended of, amongst the simple. Leaving you to your more weightier affairs, I cease any further at this time to entreat hereof.  
From S. Laurence in Reading, in the County of Berkshire. Anno 1595. Your honours most humble and daily Orator, john Smith.   

To the Christian Reader, Grace and Peace.  
THou hast of late (right Christian reader) given forth unto thy view, a little Treatise concerning Prayer for Almen, for thy confirmation that way, if thou be established: for thy instruction, if thou doubt: as is meant by the writer and the author of the same. Which for my part should have gone on, and passed without any my speeches, or writings, if it had passed in innocency and simplicity of itself. But because it so deeply reproveth the contrary minded, argueth their ignorance, confuteth their opinions, impaireth the understanding of S. Augustine alleged, the Author knoweth by whom: I thought good, being one of the simplest of those that preach that doctrine, yet most touched in the said Treatise, to deal towards thee after this sort. First I have sent thee here, the Doctrine hereof, namely, of Prayer for All men; secondly I mean to send thee (as God shall give time) the full answer unto that former Treatise, that thou mayst discern where the truth and where the error is. I must confess, if the disquieted minds about this doctrine had not moved me; and the oft soliciting of such whose I am in the Lord, also provoked me; and the learned my friends, oft told me how I was dealt withal in the said Treatise, I had not taken this service in hand. For I bear this mind always, in most ready sort being advertised, to reclaim that I speak amiss, even in the congregation, much less would I hear of it in Print. For what is the estimation of a minister in the Lord, if he be bereaved of the truth? None surely in my judgement, any way. First therefore judge thou of my doctrine: secondly thou shalt, if God give grace, understand our faults and imperfections laid to our charge. And the Lord jesus in the mean season give thee understanding in all things, to thy everlasting comfort in him. Amen.  
Thine in the Lord, john Smith.   

GENERAL PRAYER for all Men.  
IT were greatly to be desired (right Christian reader) that in the course and preaching of the Gospel, there were such an harmony and agreement, that (the smaller things less esteemed) the direct and main course of godly exercise of holy life, of brothe●ly love, of fruits of righteousness, might be more thought upon, embraced and followed. But howsoever it cometh to pass, it goeth with us far otherwise. And as a bird may be snared by a little twig, that he cannot fly, so we in these days, by some inferior matter or question, of less importance, are drawn away from the greater points; as judgement, Mercy, Fidelity, and Innocent life: That the clear light of the Gospel in the fruits and actions of righteousness and true holiness (wherein we should walk all the days of our life) cannot gloriously make show, or shine forth amongst us. When soldiers have their charge, what exploit to take in hand: and now to that purpose march in the face of the enemy, from this fierce and resolute mind, to be calmed with a toy, or withdrawn with a false alarm, or stopped by some conceit suddenly happening; is an infallible presumption and information, that the prince's cause is not regarded, they themselves are not trained and expert as they ought to be: and that each man regardeth, neither his own, neither yet his brother's life. So is it in the military profession of a christian knight and soldier. The cause we have in hand is Christ's, to profess his name, to walk in his ways. From this if we be carried, either by enticement, or by ●alse persuasion, or by impertinent questions, we show ourselves not to regard ●i●her the cause, or our brothers, or the Lord that bought us. And sure his example, who is that worthy captain, and Lion of the tribe of juda, is worthy the marking and the following, who for the joy that was set before him, indur●d the Cross, and despised the shame, 
Heb. 12.2.  and is set on the right hand of the throne of God: So should we (little esteeming the things of less importance) with constancy fight the good fight of faith, and run with patience, the race that is set before us, looking unto jesus the author and finisher of our faith, that we might take hold of everlasting life, in him that liveth and reigneth for ever.  
Amongst other things and points of this sort, that trouble many, is this one; Namely, concerning prayer for All men. And some say we ought to pray for all men, and some say we ought not. From thence they grow to reason, concerning Predestination, and Election: so of Calling and Reprobation: then to discern this man's wo●kes, and that man's life, to salute this man, and let the other pass: Lastly, to conclusions of their own, without fear, or without regard to discern, either how, or of whom, or to what end, the word of God be pronounced, spoken, or divided.  
That I might somewhat (therefore) relieve such men's ignorance (of which sort some it may be, have moved me to write) and also show what I have preached therein, for the benefit of the congregation wherein I am, from time to time, I have taken in hand to commit this discourse to the open view: bearing always this mind, that what I have well spoken to the glory of God, to persist therein, and to confirm the same: if contrarily, I have spoken amiss, to be the first also, in my congregation to retract the same. For God forbidden any Minister should live in a flock, to corrupt, to abuse, or to destroy the flock, 
Act. 20, ●●.  whereof the holy Ghost hath made them overseers: to feed the Church of God, which he hath purchased with that his own blood.  
Now in handling of this question, I see many difficulties to ensue. On the one side, if I say, Pray for all men: then they will say, What shall become of the Reprobates? Behold one that prayeth for reprobates. All men shall not be saved. And all men are not to be prayed for.  
On the other side, if I say, All are not to be prayed for, I fear I shall speak against the truth, against the Church of God, against scripture itself. In this dilemma (therefore) I will follow the mind of the Prophet, 
Aba. 2.  I will stand upon my watch, and hearken what the Lord will say: 
1 Reg. 22.14  and whatsoever the Lord in his word saith unto me, even that will I speak. 
Aug. t●m. 7. de v●●●. eccle. ca 7.  Saint Augustine's counsel is good, Sileant humanarum contentionum animosa & perniciosa certamina inclinemus aurem verbo dei. Let the lusty and dangerous quarrels of human contentions keep silence, let us incline our ear to the word of God.  
Some have said, That it is a superfluous thing, to pray for all men, That such men are more charitable in prayer than God would have them to be, That they do more work than ever the Lord required, That it is a superfluous and foolish charity. And (therefore) one in ascertain book, setteth down this state on the question.  But now for the better satisfying of those, which have been troubled about this matter, and desired resolution at my hand●, for the removing of their doubts, we will a little further consider of the matter, and see what we are to judge of it by the word of God, which is the perfectest rule that we can go by. Your question (beloved in the Lord) is, whether it be lawful to pray for all men, or no. Yea even for the verse reprobate, whom God ha●h rejected in his eternal counsel, that they may be saved in the day of the Lord. For that is the state of the question indeed. To which my answer is. That all men being taken in that sense, we are not, Nay, we ought not, to pray for all: because all shall not be saved. 
In these words (first) there is a satisfying promised, and that according to the best rule, (which is the Word) and it is w●ll if it be performed.  
Secondly, the question is set down: which I mislike for sundry causes. First it comprehendeth in it too many things to be comprehended in one question. As, Prayer, All men, R●probates, Rejection, Eternal counsel of God, Salvation in the day of the Lord; And every one of these will move many a question.  
Also it containeth a division of the question, and so in part to import a resolution. As, when mankind is divided in the question, into Elect & Reprobate, which showeth not plain dealing: and the question not indifferently propounded, which thing should be observed.  
Thirdly, it is far from the nature of a question in art. 
Aristo● de demonst. lib. 2. ca ●.  For, Questiones sunt aut simplices aùt coniunctae, Simplices fiunt, de re sumpta cum verbo est▪ secundo adiacente, utan homo sit. Coniunctae complectuntur, subiectum & praedicatum, distinctum à verbo est. ut An homo sit risibilis. We are allowed but small allowance, for ●he putting forth of a question: and not to farce in as much as we list. For a simple question is short, and containeth no more than ma● express the thing that is spoken of, As, An sit fides, whether there be faith or no. And the compound question hath but the nature of the proposition. As, An fides sit iustificans, that is, whether faith be justifying, or no. And therefore a question must be proposed indifferently and plainly: Let objections or exceptions be answered as they may.  
Lastly, the very pharisees propounded the question more truly (in respect of the nature of the question) unto Christ, than this is, when they said: Is it lawful to give tribute unto Caesar, or no? And therefore, 
Ramus.  as Ramus noteth out of Aristotle. Amputanda quae supersunt, The things that abound must be abridged. And this is the question, and the only question, Wheher it be lawful to pray for All men or no. For other things contained in the question, they shall be answered in their place.  
Now than we come unto the answer. The answer is, That in that sense, they are not to be prayed for. And there is a reason added: because all shall not be saved. But these things are matters disputable. And the question not rightly propounded, the answer can not be much available. And as for the reason, it shall stand forth in his place, and come to the sifting. In the mean season we will see, if the foresaid treatise, will yet afford us, either another, or a better state than this is. In the same treatise thus it followeth.  God calleth some at one time, and some at another: therefore it is lawful to pray for them thus. That in Spain, Portugal, Rom●, Turkey, jewrie, and in all other places of the world: yea, & of those which do now persecute God's Church, as sometime Paul did: So many of them as do belong to God's etern●ll election, it would p●ease his ●a●estie to conue●t, etc. And a● for the rest wh●ch do not belong to his eternal election and covenant of grace: we are to pray that his will may be done upon th●m, and he may be glorified in h●s judgements upon them, as he was glorified in the overthrew of Pharaoh and his host. 
Neither yet doth this state like me: For herein is the people of the world divided into Elect and Reprobate, into believers and infidels; and herein is no charitable prayer for the infidel, if he be rejected: and where infidels are shut out of our prayers, we cannot well be said, to pray for all men. And therefore we will seek further.  gain● in the same treatise: entreating upon the●e words of Paul. God will that all m●n shall be saved: that is, of all sorts and degrees of men, to s●ue some, of jews some, of Gentiles ●o●e, of King's s●me, etc. It followeth: And the cause of the Apostles ●●iting thus to Timothy, was for that the church of God lived then v●der N●r●, A wicked prince and c●u●●l Tyrant, and an enemy to ●he gospel of Christ: Insomuch as some doubted, whether he were to be prayed for or n●. Therefore the Apostle pu●s them out of doubt for tha● ma●t●r, and showeth ●hat prayers n●● be made fo● kings & princes, and All men: And therefore for their prince, though ●ee were a wicked enemy. For that of all m●n, and of all sorts of m●n. God hath his n●mber. And what could they tell, whether he were one of that number or ●o▪ Therefore they were to pray for him. 
Now at the last here is somewhat: the church living under Nero, and Nero himself a cruel enemy, the church prayeth for Nero. And the reason, for they knew not whether he were of the number of the elect or no. Yea and prayers must be made for all men, For that of all men, and of all states of men, God hath his number. So that the state here advouched is: that prayer must be made for all men, for kings and princes, yea though he were Nero. The reasons are, For that of all men, and of all sorts of men, God hath his number: And we know not whether Nero be elect or reprobate. And therefore to pray for Nero himself, let him be what he will. Now at the last we are come to the Apostles, All men: and the words be these.  1. Tim. 2. 
I exhort therefore, that first of all Prayers, Supplications, Intercessions, and Giving of thanks be made for all men, For kings, and for all that are in authority, etc.  
The question is, Whether all men be to be prayed for or no. S. Paul answereth, Let prayers, supplications, intercessions, and giving of thanks, be made for all men.  
But that I may proceed herein, for the edifying of the simple, I will first show the occasion of this rule, and the circumstance of this place: secondly, I will grow on to the interpretation of the same.  
S. Paul the Apostle of the Lord, that Timothy might the better be furnished for the ordering of the Church of Ephesius, first biddeth him take heed, 
1. Tim. 1.3. Act. 2.42.  that he warn ●ome that they teach no other doctrine: for he would have the doctrine, as we read in the Acts Apostolical, not men's devices. That done, he setteth up public prayer, in the church of Ephesus: and that questioning should not be made, Whether this man or that man, this king, or that ruler were to be prayed for, he t●lleth them, for whom prayer should be made. For all men, For kings, and for all that are in authority. And this is the occasion of this rule, and the schoolmen thus set it out. Supra docuit Timothaeum quomòdo r●ducat populum ad formam verae fidei; 
Aquina●.  Hicagit de pertinentibus ad cultum fidei scilicet orati●nibus & obsequijs, & primò ponit doctrinam orationis in communi. In the chapter before the Apostle taught Timothy, here to bring the people to the form of true and sound faith: here he entreateth of things belonging to the service of faith, That is, of prayers and supplications: And first he setteth down the doctrine of prayer in common. And this is the occasion of this rule.  
The circumstances are sundry: and the first is, concerning the Apostles person, the author and giver of this rule of prayer. I (saith S. Paul) that have been set apart to preach the Gospel, whom God hath counted faithful, and put in his service, yea I the Apostle of the Gentiles, a chief masterbuilder, having received authority, from the Lord: Exhort that first of all, and before all things, when the church is gathered to hear the word teach them and exhort them. That straight in the beginning, in this sort, and for this purpose they pray unto and call upon the Lord. And he joineth hereunto the four kinds of prayer (Deprecationes) deprecations or prayers, entreating the Lord to deliver us from all evil, from the danger of sin, from punishments and plagues ●anging over our heads. (Obsecrationes) Obsecrations, supplications, when we desire at the hand of God, happier success in the estate of the church: the plentiful increase of blessings, both spiritual and temporal, to be poured upon us: the sum of which good things are comprehended in the Lord's prayer. Postulationes interpellationes, Entreating or prayers, when we pour forth our injuries before the Lord, pray for the conversion of them that afflict us: and when we entreat the Lord one for another, for saving health, and deliverance. Gratiarum actiones, Giving of thanks: when we praise the Lord, for his benefits, renounce our own strength, confess all from him and his goodness. Thus than the Apostle saith: I exhort above all things, that public prayer be made in the church and congregation: that is, prayers entreating the Lord for deliverance, supplications for the increase of God's gifts, both spiritual and temporal: postulations, intercessions, for conversion saving health and deliverance: giving of thanks, for the Lords great kindness showed. Let these be made in the congregation for all men. Thus far then we see plainly, who commandeth, the Apostle of the Lord, a sure master builder, from and by the spirit of God: What he commandeth, public prayer to be made: For whom, For all men.  
Now yet for all this, we are not thought to have gotten any great furtherance or advantage, towards that state in this question which we look for, if we remember ourselves. For although the Apostle say, Pray for all men: yet it may be in some certain phrase of speech. And though it be pronounced All men: yet in some special sense, it may be particular enough. And so to pray for all men, may be no more to say, Then to pray for some men, or for some men of all sorts, etc. For this phrase All men, is taken sundry ways: and it may be S. Paul meaneth some one of those particular ways. And therefore we will speak of them first, and show which all men we mean. In the treatise before spoken of, there is sundry distinctions of (all men) as in this phrase of speech: Such a man teacheth all the town grammar; All men go in at this gate: when as yet he teacheth no more, than such as come of the town; and no more pass at the gate then such as go in. Again this word (All) is not put always in the scripture for every particular man woman, and child: but sometime for the greater part: as, all the Egyptians came to joseph: that is, 
Gen. 47. 1●.  the greater part. And sometime for the elect: as, As by Adam all die: so by Christ shall all be made alive: that is, all the elect, etc. Sometime it is taken also for the wicked, as thus: Ye shall be hated of all men for my name's sake: that is, of all the wicked. For the avoiding (therefore) of these and such like manner of speeches, I set down in plain words after this sort, That S. Paul when in this rule above specified, commanded to pray for (All men) that he meant that we ought to pray for all men, that is, all people, universal mankind. And for the avoiding of cavilles, in this sense do I take his words through all this whole discourse: and therefore I will proceed after this sort.  


1. First I will show the interpretation of the words (All men) to that effect, out of holy writers.  
2. Secondly the reasons, why all men in that sense should be prayed for.  
3. Thirdly the doctrine establishing such prayer.  
4. fourthly, the practice of Churches, concerning that kind of prayer.  
5. Fiftly the Objections against it.    
Forasmuch (as a holy father saith) our prayer is a speech and talk with God, 
Of the first.  and that he hath taught in his word what manner of persons we should be, and how instructed, unto whom we come, and what to ask: therefore the counsel of Chrisostome is good to be followed, 
Chrisost. ●e eo quod scriptum est in Psal. 19 domine deus meus.  who thus teacheth, Oratio ergo continua & instans predicatio, necesse est ut habeat mentis vigilantiam: ut agnoscat quis oret, quid oret, ad quem orat. Continual prayer and instant talking unto God, it is needful that it have a watchfulness of the mind, to discern who prayeth, what he prayeth, and to whom he prayeth. Of the three circumstances, this is to be considered here, namely what a man prayeth: and whether it may be according to the mind of God or no. For a man to pray for himself, necessity compelleth, (saith another) but to pray for others, brotherly love exhorteth, but more sweet is that prayer unto God, not which necessity sendeth forth: but which brotherly love commendeth. 
Heb. 13.  Let (therefore) as the Apostle counseleth, brotherly love continue. And let us see what we are to pray for, concerning men and mankind, and our brethren in brotherly love.  


Pelli●an.  One saith, Hac de causa veteribus crant litae vel litania, quibus pro populo, pro regibus, pro episcopis, pro Repub. alijsquè periculis orientibus, deo supplicabant. Deus enim praedicationem & functionem ministrorum secundat. For this cause in the old churches, they had their lights and litanies, wherewithal they made supplication unto God for the people, for their kings, for the Bishops, for the commonweal, for other dangers like to arise and spring. For God doth prosper and give a blessing unto the preaching and function of ministers. S. 
Aug. lib. 4. ad Bonif. cont. duas epist. Pelag. ca ●.  Augustine speaking of the manners of praying in his time saith, Oramus etiam non solum pro nolentibus, verumetiam pro repugnantibus, & oppugnantibus. Quid ergò petimus, nisi ut fiant ex nolentibus volentes, ex repugnantibus consentientes, ex oppugnantibus amantes: à quo, nisi ab illo dè quo scriptum est, praeparatur voluntas à deo. We pray (saith S. August.) not only for the unwilling, but also for such as resist, and for such as fight and set themselves against the truth: then what require we? But that of unwilling they may be made willing, of resisters, receivers, and embraces of the truth: and for such as fight against that, they may be made lovers of the same: Of whom? but of him, concerning whom it is written, The will is prepared of the lord Chrisost. 
Chris. ad pop. Antioch. h●m. 69.  likewise, Name quarè pro pace, mundique tranquillitate nos jussit orare? Quare prò omnibus hominibus, cum hic ubique sint latrones, & fures ac sacrilegi, & infinitis pleni facinoribus: & tamen pro omnibus precamur: forsitàn aliqua fiat eorum mutatio. For wherefore hath God commanded us to pray for peace and tranquillity of the world? Wherefore for all men? When as of all sides, there are thieves, and robbers, and sacrilegious persons: and full of infinite wickedness; And yes we pray for all, happily there may be made some change of them. And again. Si verò non prò fidelibus tantum, sed etiam prò infidelibus orare iubemur, cogita quantum mali sit, contra fratres imprecari. If we be commanded to pray not only for the believers, but also for the infidels, think with thyself, how great an evil it is to give forth cursings against the brethren.  
Now than that which we here have said, teacheth us this much: That we ought to know what to pray herein, That in brotherly love & duty, we ought to commend others unto God, That ancient churches have had their litanies, for the people, for kings, for bishops, for the commonweal, That God blesseth the work of the ministry, in such a case. That in S. August. time, they prayed for the unwilling, for the repugners, for the persecutors: That in Chrisostomes' time, they prayed for the tranquillity of the world, yea for All men: though the world were full of thieves, murderers, sacrilegious persons, and all kind of wickedness: That we are commanded to pray both for believer and infidel: And I believe we shall hardly find a state of men in the world, but they are comprehended, either in brotherly love, or amongst the believers, or amongst the infidels, or amongst the resisters, or amongst the persecutors, or amongst the thieves, or amongst the murderers, or amongst the sacrilegious persons, or amongst infinite wickedness, or in the world, or amongst All men. And therefore I do verily think, that according to the Apostolical rule of the Apostle, the church of God made their public prayer for all estates, and for All men.  
But that it may yet more evidently appear, we will see what the learned have thought of these words of the Apostle, and whether they may carry any sense that way, as these Fathers above have spoken, concerning prayer, or no.  

Amb. in 1. T●m. ca 2.  First (therefore) Saint Ambrose, writing upon these words of the Apostle, I exhort therefore, etc. saith after this sort, Haec regula ecclesiastica est tradita à magistro gentium, qua utuntur sacerdotes nostri, ut prò omnibus supplicent, deprecantes prò regibus huius seculi, etc. This ecclesiastical rule (saith the holy father) is given of the master of the Gentiles, which our priests and ministers do use, to the intent they may make prayer for all men, entreating also for the kings of the world, etc. Here S. Paul's rule is a rule in the Church: And the Ministers take it up and use it, praying for All men, according to the sense of the Apostle, and for the kings of the world.  
Chrisostome likewise, 
Chrisost. in 1. Tim. ca 2.  Quid autem sibi vult (primum omnium) In obsequio scilicet quotidiano, perpetuoque divinae religionis ritu; Atque id neverunt fideles, quomodo diebus singulis, manè & vespere, orationes fundantur ad dominum, quomòdo prò omni mundo, & regibus & omnibus, qui in sublimitate sunt positi, obsecrationes ab ecclesia fiant. But what meaneth that he saith (first of all) That is as much to say, in daily service and continual rite of God's religion. And further, let the faithful know that thing how every day, morning and evening, prayers are poured out to the Lord: how even for the whole world, for kings, and all that are in authority, obsecrations and prayers are made of the Church, etc. This father teacheth, That it was a rule and rite in the Church, every day, morning and evening, to pour out their prayers for the whole world, and for kings: where we are to note, That he doubteth not to call (All men) here specified of the Apostle, the whole world.  
Saint Augustine hath thus, Pro omnibus hominibus, 
Ang. paulin●. ad quest. 9 epist. 59  pro regibus & ijs qui in sublimitate sunt, ut quietam & tranquillam vitam agamus, in omni pietate & charitate. Ne quisquam (sicut se habe● humanae cogitationis infirmitas) existimavit ista, non esse facienda pro his à quibus persecutionem patiebatur ecclesia, cum membra Christi ex omni esset hominum genere colligenda, etc. For all men, for kings and all that are in authority, that we may lead a quiet and peaceable life, in all godliness, etc. That no man (as is the state of the weakness of human cogitation) should think that those things are not to be done, for them, of whom the Church suffereth persecution: when as the members of Christ, were to be collected and gathered, from, and forth of all sorts of men. As if he should say, Prayer for all men, as kings, etc. that we should not think, the very persecutor of the Church of God to be shut out, which yet is the worst state of people, Therefore to pray for all.  

Hier. in 1. Tim. 2  Saint Hierom giveth this reason, Pro omnibus hominibus, pro regibus, etc. ut cognoscant deum, siuè ut subiectas habeant gentes. Illorum enim pace, tranquillitas nostra consistit. For all men, and for kings, etc. that they may know God, or that the nations may be in subjection under them: for in their peace our peace consisteth. Saint Hierom teacheth that we must pray that all men may know God, for the obedience of nations, that the Gospel may have free passage.  

Aquinas.  Another saith, Pro omnibus hominibus, cuins ratio est, quia oratio est interpres desiderij nostri: orando enim petimus quod desideramus. Charitas autem requirit, quòd desideremus bonum omnibus, ad quos se extendit, jac. vlt. 16. Orate pro invicem ut saluemini. For all men, The reason whereof is, because pra●er is the interpreter of our wants and desires. For in praying, we ask what we need and desire. And love requireth that we desire good to all men, to whom she doth extend herself. ja. 5.16. Pray one for another that ye may be saved. 
Lira.  Lastly, Lira expoundeth them thus, Orandum pro omnibus hominibus generaliter. We are to pray for all men in general. All these above alleged show us, that it was no new thing, to pray for all mankind: to make the rule of the apostle a rule in the Church, to pray for all men, to pray for all rulers, to pray for mankind in general, that they may be converted, that they may know God.  
But let us hear later writers: whether they infer any new interpretation, or agree unto these.  
First (then) Vitus Theodorus thus writeth, Primùm S. 
Vitu● Theod.  Paulus adhortatur, ad orationem & precationem pro omnibus hominibus, praecipué autem pro magistratu, ut per administrationem eius, pacem habeamus, evangelium latius propagandi. Saint Paul (saith he) first exhorteth unto prayer and supplications for all men, but especially for all magistrates, that by their government we may have peace, to the further setting forth of the knowledge of the Gospel: Thus he expoundeth it, Prayer for all men, without any restraint, this way or that way.  
But instead of many, let us hear master Caluin, 
Cal●in.  who writing upon this place, thus saith: Ac initio quidem de publicis orationibus, disserit: quas jubet, non prò fidelibus modo concipi, sèd prò universo genere humano, etc. And sure in the beginning the Apostle disputeth of public prayers, which he commandeth to be done, not only for the faithful, but for universal mankind. For thus might some recount with themselves: Why should we be so careful for the salvation of infidels, with whom we have no familiarity? is it no enough, if we brethren do mutually pray one for another, and so do commend unto God his whole church? They that are without, are nothing unto us. With this sinister opinion, Paul meeteth, and commandeth the Ephesians in their prayers, to comprehend All mortal men: and not to restrain their prayers to the body of the church only. And again Paul, by my judgement simply commandeth, 
Cal. in his s●rmons upon. 1. Tim. ca 2. ser. 11.  as oft as public prayers are made, to make supplications, and to entreat for all men, yea even for them, which for the present time, have no conjunction or fellowship with us. And again, when Saint Paul commandeth us to pray for all men, he giveth us to understand, that we must exercise our charity one towards another, desiring God to be merciful to all, and to gather us together into his heavenly inheritance: seeing he hath made and fashioned us, to his own Image. Also, following. Yet notwithstanding his mind was to show, that we must not only pray for the faithful, which are our brethren already, but for them that are very far off: as the poor unbelievers: although there seem to be a great distance, and a thick wall betwixt both: yet must we notwithstanding, have pity on their destruction, to the end that we might pray to God, that he would draw them unto him. And in the next sermon. We have showed already what Saint Paul's meaning is in this place, 
Germ. 12.  that is to say, That the faithful pray not only for the body of the church, but generally for all men, as our Lord jesus Christ exhorteth us, also: to do good to them that persecute us, and pray for them that curse us. For what know we whether it will please God, to have mercy upon them, or no: and bring them to the way of salvation. For we ought to hope well of them, seeing they are created to the image of God. And seeing our salvation cometh only, for the mere and free goodness of God; why will he not do the like to them, which now are in the way of damnation, as we were. Therefore the faithful aught to have care of them, which are not yet joined to them, but are rather their deadly enemies. Thus far master Caluin, comprehending all mankind and infidels whatsoever: to pray for them in hope, for we know not whether the Lord will do as much for them as he hath done for us: seeing he created them to his own image and similitude,  

B●za.  The note that Beza giveth, is thus: Vbi absoluit quae ad doctrinam spectant, etc. Having absolved and dispatched those things which appartaine to doctrine: he speaketh now in the second place, of the other part of the ministery of the word, that is, of public prayers, and first of all declaring this question, For whom we ought to pray: He teacheth that we must pray for All men. Yea, and especially for all manner of magistrates. Lastly, 
Tremel. extralat. Sirrah. in 1. Tim. 2.  Tremelius thus translateth the words, Prò quibusuis hominibus, prò omnibus hominibus; He translateth them, Prò omnibus filijs hominis. That is, That prayers, supplications, etc. be made, for All the sons of man. And these few shall suffice for the late Interpreters, and for the sense of the words, All men.  
In consideration whereof, we see the Apostles rule expounded, That prayers are to be made, for All men: for universal mankind, for all the world, for all manner of men, for all men in general, for all the sons of man.  
Since that (therefore) it is a rule, taught unto the Church of God by the Apostle, That prayers and supplications should be made for all mankind: I see no cause why I may not say, 
Aug. vitali de orando pro incred. epist. 107.  and conclude with Saint Augustine, Nunquid cum audieris sacerdotem dei ad eius altare populum hortantem, ad Deum orandum, vel ipsum clara voce orantem, ut incredulas gentes, ad fidem suam, venire compellat: non respondebis, Amen? An etiam huius fidei sanitati, contraria disputabis? Nunquid beatissimum Cyprianum, in hoc errasse clamabis, vel susurrabis, ubi pr● inimicis fidei Christiana, ut etiam ipsi ●d eam con●ertantur orare nos docet, etc. Wilt not thou, when thou shalt hear the Priest of God at the Altar of GOD, exhorting the people to pray unto the Lord: or when thou shalt hear him himself, with a loud voice praying, That it please him to compel in, and drive unto the faith, and make to come, the unbelieving people and nations, Wilt not thou answer, Amen? And wilt thou dispute contrary things, against the soundness of this faith? wilt thou cry out or privily whisper, that blessed Cyprian erred herein? whereas he teacheth us to pray for the enemies to Christian faith, that they may be converted & brought home thereunto. Lastly, wilt thou blame Paul the Apostle, having such kind of prayer, for the jews infidels, concerning whom, 
Rom. 10.  he saith: Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. Thus far saint Augustine. To conclude then the first part, we have found a rule out of the sacred scriptures, That we may pray for All men. And what manner of All men, we have sufficiently heard. I see (therefore) no cause but I may thus end. For whom soever the Lord commandeth us to pray for in our public prayers, for them we may safely pray: But the Lord by the Apostle saint Paul, commandeth us in our public prayers, to pray for All men, for universal mankind, for All men in general, for the sons of man: Therefore we may pray for All men, for all men in general, for universal mankind, for the sons of man.   

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

1. I exhort (therefore) that first of all Prayers, supplications, intercessions, and giving of thanks, be made for All men: for kings, and for all that are in authority.  
2. That we may lead a quiet and a peaceable life, in all godliness and honesty.  
3. For this is good and acceptable in the sight of God our Saviour, who will that all men shall be saved, and come unto the knowledge of the truth.   
These words contain especially three things: First the exhortation or commandment, concerning prayer in the Church, and for whom, in the first verse, according as I have set down.  
Secondly, the end and effect, that may come thereof, in the second verse, To lead a quiet life, etc.  
Thirdly, A reason of such kind of prayer, For it is acceptable in the sight of God, etc. in the third verse.  
Concerning the exhortation, or commandment, which is the first verse, hath been sufficiently spoken: that is, That it is a commandment, that prayer be made for all mankind in general: publicly, and universally in the Church and congregation: yea for kings, and for all that are in authority, unto whom any dignity or civil function is committed. For Christians might thus think, That they ought not to pray for them which confer and bestow all their riches and power to withstand the Gospel, and the kingdom of Christ jesus: which thing before all things is to be sought. For Rulers how many so ever they were, at those times, were even as it were so many tyrants, oppressors, and even sworn enemies of Christ, and of the professors of his holy name. The Apostle (therefore) even meeteth with this scruple, bidding them also to pray for them: For surely the wickedness of men, can not cause or work any thing, but that nevertheless the ordinance of the Lord, is to be loved and prayed for. And kings and magistrates, are ordained of God. For every power is of God: yea, even the wicked Rulers and governors, are given for the sins of the people, and his judgements hanging over their heads. Now in that he saith, For kings, and for all that are in authority; might be good matter found, and arguments drawn, for the defence of the cause, and Prayer, as we have set down. For I do not think, that verier Reprobates have lived, since the ascension of the Lord, then have been some, contained in this clause, where it is said (Kings, and all that are in authority) whom the Church, from time to time hath prayed for. And yet as most wicked rebels and apostates, have fallen away, or have quite renounced, or never received, or more cruelly persecuted, or more fearfully been blinded, from the ways of the truth, and the light of the Lord, which liveth and lasteth for ever.  
But because the matter hereof, is comprehended in this, That prayer is to be made for All mankind universally: and that such like arguments are comprehended therein. Therefore I surcease upon such occasions, and go forward to my prefixed article, and point: which is to show the Reasons, why prayer should be made for all men in general, beginning with the Apostle Saint Paul, in the third verse above: who giveth this reason:  For this is good and acceptable in the sight of God, our Saviour, who will that All men shall be saved, and come to the acknowledging of the truth. 
This reason containeth two things: The one, that this kind of prayer for mankind and for all men, is pleasing to God, the other thing is a consequent thereof, showing, that it is his will, that all men should be saved, and come to the knowledge of the truth. And therefore such a prayer is pleasing unto God, and agreeable unto his will.  
The first part.  For this is good and acceptable in the sight of God our Saviour. 
A good God is not pleased but with good things, he is pleased with this prayer, this prayer (therefore) is a good work a good thing: Early in the morning will I direct my prayer unto thee, and will look up: 
Psal. 5.4.  for thou art the God, that hast no pleasure in wickedness, neither shall any evil dwell with thee: 
73.  truly he is kind and loving unto Israel, even unto such as are of a clean heart. 
Psal. 100.3.  Be thankful unto him (therefore) and speak good of his name: for the Lord is gracious, his mercy is everlasting; and his truth endureth from generation to generation.  
It is also (acceptable) that is, well pleasing: yea it pleaseth him better than a bullock, that hath horns and hooves: Thinkest thou that I will eat bulls flesh, 
Psal. 50.13.  and drink the blood of goats: Offer unto God thanksgiving: Who so offereth me thanks and praise, he honoureth me. Thou delightest not in burnt offerings: 
51.17.  the sacrifice to God is a troubled spirit. The Lord said unto Solomon, 
1. Reg 3.  ask what thou wilt, that I may give it thee: Solomon said, give thy servant an understanding heart. etc. And this pleased the Lord well, That he had desired this thing. For it was to discern righteously between brother and brother, for the setting up of justice and judgement, and for the preservation of his people. So entreat God for his people, yea and for all mankind, count it not a charity in prayer more than God requireth: say not it is a superfluous and foolish charity to do it. For it is the Lords commandment, and such kind of prayer, is good, pleasing, and acceptable in his sight: and he shall hear it, and it shall return into my own bosom. 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 unto thy prayer, whereby thou shalt know, that thou servest him. For he that calleth upon him, according to his will, serveth him. And the words be these:  Who will that All men shall be saved, and come to the acknowledging of his truth. 
Some take these words and make them absolute of themselves, and apply unto them sundry significations: according as they may be taken in divinity, or according as in some sense, 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 respective, and are the chief clause and weight, of the reason given by the holy ghost, establishing that prayer. For the exhortation concerning this rule of prayer, consisteth of three parts. A proposition, the end and effect, and a reason.  
The proposition. Let prayer be made for all men.  
The end and effect. That we may lead a quiet life, in all godliness, etc.  
The reason. Thou wilt say, Why so? and wherefore? the holy ghost informeth thee: For that is good and acceptable, in the sight of God our Saviour. And he confirmeth that by his will: who will have all men to be saved, 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 have no man cast away, but be saved: because he would have 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 convert and live. We need not be afraid to understand the Apostles words, I doubt not but the Apostle knew what he wrote, for he had a good teacher. Let us therefore take them according to the mind of the teacher. And since his mercy stretcheth unto All men, let us hope and pray that we may be of that number, that may receive and enjoy such his mercies, laid up in store for them that love him.  
But lest I may seem to speak some unnecessary thing, let me show by other places of scripture, my further meaning, and whether the reason of any doctrine or scripture, be so necessary or no: or whether I have spoken clean from the purpose. First (then) we read in S. Matthew. 
Mat. 1.21.  While thoughts did arise in the heart of joseph, it was said unto him of the Angel: Fear not to take to thee Marry thy wife: (the reason wherewithal he is confirmed, is) for that which is conceived in her, is of the holy ghost. Again, thou shalt call his name jesus: The reason, For he shall save his people from their sins: again, He that abideth in me, and I in him, 
Io. 15.5.  the same bringeth forth much fruit: The reason, For without me, 
Io. 4.23.  can ye do nothing. Again, the true worshippers, shall worship the father in spirit and truth: The reason, For the father requireth even 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 men's lives, 
Luk. 9.55.  but to save them, etc. Again, But there are some of you that believe not: The reason, For jesus knew from the beginning, which they were that believed not, 
joh. 6.64.  and who should betray him. We see in these few as in many, how notably 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 plain words: search the scriptures, 
Io. 539.  For in them, ye think to have eternal life, and they are they that testify of me. A reason most notably encouraging the servants of the Lord, to seek for eternal life, and to seek to know Christ in the scriptures. So here in hand at this time, Pray for all men: For it is acceptable to God, who will have all men to be saved, and to come to the knowledge of the truth. A reason setting forth the pleasure of God, that before him such a prayer is accepted, that he will the same too: that they pray, that is, All men to be saved, and to know the truth. Then we see, even from the instruction of the spirit of the Lord, That these words yield a reason proper unto the proposition which they confirm. And therefore have therein their own proper sense, which what it is, I will by the grace of God search forth, after the mind of the best writers. Neither will I go to the right hand or to the left, but will declare the truth herein. And howsoever men have judged of me herein, I esteem not: the cause is Gods.  Who will have all men to be saved, and to come to the knowledge of the truth. 
In speaking concerning the will of God▪ S. Augustine hath a good saying for us to consider, 
Aug. in Ench. ad laurent. cap. 102.  Ne● iniquè aliquid facit, nèc nisi volens quicquam facit, & omnia quaecunque vult facit. That is, neither doth God any thing unjustly, neither doth he any thing, but of his good will, and all things whatsoever he will, that he doth. And again, Omnipotentis voluntas dei, semper invicta est, quae mala esse nunquam potest. The will of the almighty God is always invincible, 
Cal in 1. Tim. cap. 2. vers. 4.  which never can be amiss or evil. To which purpose Caluin noteth upon this place, After that (saith he) the Apostle had taught that that thing was profitable which he commanded: now he setteth down a more forcible argument, that is, that it is pleasing unto God, Nam ubi constat de eius voluntate, instar omnium rationum nobis esse debet. That is, For where the matter is known to be the certain will of God, that aught to be unto us in stead of all other reasons whatsoever. 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 unjustly, he doth what he will: That his will, is always just, and true, It is the rule of our actions. It is in stead of all other reasons unto us, that may be given. Thus much being spoken of the constant will of God, we will go forward, and come more near unto the matter.  
First (therefore) Chrysostome upon these words of Timothy, 
Chrisost. in 1. Tim.  thus writeth, Hoc enim bonum & acceptum est, (inquit) coram saluatore nostro Deo, Quid illud est? orare prò omnibus, hoc suscepit deus, hoc jubet. 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, etc. For this is good and acceptable (saith he) before our Saviour God. What is that? To pray for all men. This God warranteth: This God commandeth: who will have all men to be saved, and to come to the knowledge of the truth: Imitate thou thy God, If he will All men to be saved, of right we must pray for all men: If he desire all men to be saved, unto his will also be thou conformable. Thus he saith, Imitate thy God, desire as he desieth: If he will have all men to be saved, pray thou for it. This holy father seeketh not out any strange sense, any other way; He biddeth thee do, as God willeth.  
Saint Ambrose thus writeth, 
S. Ambrose.  Si Deus utique qui omnipotens dicitur, omnes homines saluos vult fieri, cur non impletur eius voluntas: Sed in omni loq●utione sensus est. Conditio latet, unde dicit Petrus Apostolus, omnis scriptura indiget interpretatione: vult enim Deus, omnes saluos fieri, sed si accedant ad eum Non enim sic vult, ut nolentes saluentur, sed vult illos salvari, si & ipsi velint. Nam utique, qui legem omnibus dedit nullum excepit à salute. Nunquid non Medicus, idcircò proponit in publico, ut omnes se ostendat velle saluare, si tamen ab aegris requiratur, etc. If (surely) God, who is called omnipotent, will have all men to be saved, why is not his will fulfilled? But in every speech, there is his own proper sense. The condition lieth hid. Whereupon saith the Apostle Saint Peter, Every Scripture hath need of his interpretation. For God will have all men to be saved, but so that they draw near unto him. For he so will not, That ill-willing and refusers be saved: but will them to be saved, if they themselves be willing. For sure he that gave a law for all, hath excepted no man from health and salvation. Doth not the Physician therefore make show in public place; as that he showeth he will heal all comers: yet so, as if he be sought for of the diseased, etc. This holy father respecteth the outward ministery, and the voice of the Gospel: he derogateth nothing from the will of God. God hath given health for all, if they will come: he is a Physician for all, if they will seek him.  
Saint Augustine hereof thus writeth. 
Aug. Encher. ad Laurent.  Praeceperat enim Apostolus, ut 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, ut etiam prò talibus oretur: statim ut desperationem tolleret addidit: Qui omnes homines vuls saluos fieri, & in agnitionem veritatis venire. Hoc quip Deus bonum iudicavit, ut orationibus humilium, dignaretur salutem praestare sublimium. For the Apostle had commanded that prayer should be made for every man, and especially he added for Kings, and such as were in authority: who might be thought through pride and worldly pomp, to abhor from the humility of Christian faith. Therefore saying: For this thing is good before God our Saviour, That is, that even for such, prayers be made: Forthwith, That he might take away desperation, he addeth: who will have All men to be saved, and to come to the knowledge of the truth. For this thing the Lord judged to be good, That at the prayers of the humble, he might vouchsafe to give health and salvation, to such as were in authority.  
And again the same Father, Remota tamen ergò hac discretione, 
Aug. con●. artic. sibi fals. impoes. artic. 2.  quam divina scientia, intrà secretum justiciae suae continet sincerissimè credendum est, atque profitendum, Deum velle ut omnes homines salui fiant. Yet therefore this discerning set apart, which the wisdom of God containeth within the secret of his own justice, we are most sincerely to believe, and to profess, that God would, that All men should be saved.  
Saith Saint Augustine, After the Apostle had said and charged, to pray for every man, and all that are in authority; That he might take away desperation, he added, Who will have All men to be saved. This, saith he, he speaketh, that none should despair. And again leaving Gods secret discerning and justice to himself: we must sincerely believe, That God would that all men should be saved. So then these fathers diminish nothing of the Lords commission. Pray (saith one) as God commandeth: If he will save all, pray thou for all. He will save all (saith an other) but thou must keep the condition, and draw near unto him. Lastly, These words (who is the Saviour of all men, etc.) are added to take away desperation. So these fathers nothing diminish the nature of the words: but make consideration how they be applied concerning prayer, for all mankind in general.  

Caluin.  But let us hear later writers, and what they have thought. First (therefore) master Caluine, speaketh thus hereof, Sequitur deinde huius secundi membri confirmatio. Quia velit Deus omnes homines saluos facere. Quid autem magis aquum, quàm ut 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 evangelium in salutem omni credenti. Rom. 1.16. certum est invitari omnes, ad spem vitae aeternae, quibus evangelium offertur. Afterward followeth the confirmation of this second member, because God will save All men. Then what is more right, then that our prayers should readily serve, at that our Lords decree. Lastly, he showeth, that the salvation of all men is well pleasing unto 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 unto salvation, to all that believe. Rom. 1.16. it is most certain that all are invited, to the hope of eternal life, unto whom the Gospel is offered, etc. Master Caluin here enjoineth us, to pray as the Lord commandeth, That the salvation of all is pleasing unto God, That all are invited, to whom the Gospel is offered.  

Cal. upon the first to Tim. ca 1. vers. 3. ser. 13.  Also in his sermons thus he writeth. This is the reason why S. Paul useth this argument, that God would have all the world to be saved, to the end, that as much as lieth in us, we should also seek their salvation which seem to be as it were banished men out of the kingdom of God, especially at such time, as they are unbelievers. And again 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 jews. But S. Paul commandeth us to pray for all the world: and so, not without cause addeth the reason which is here set down, to wit, Because God will have all men to be saved. Also afterward; For why are we in this world, but only to set forward the good will of God, as much as we can: Thus master Caluin? We must pray as the Lord decreeth, The health of all is well pleasing to God, All are invited to whom the gospel is offered, We must seek the salvation of all: We must set forth Gods will, We must pray for all the world.  
And out of the Siriac, the words are thus translated: Qui vult ut omnes filii hominis, seruentur, 
Tremelius.  & sese convertant ad cognitionem veritatis, etc. Who will that all the sons of man be saved, etc. So translating all the sons of man, for that which we say, All men. And master Bullinger hath thus: Christianorum enim est, 
Bullinger.  imitari exemplum dei patris, & jesu Christi filii sui. Ille autem sinit solem suum, oriri super bonos & malos, & pluit super justos & iniustos. Mat. 4.53. Hic vero etiam prò persequútoribus oravit. Luk. 23.34. Gentiles in sacris suis deuouent Christo addictos: at Christiani prò universis hominibus etiam inimicis & peccatoribus, orare debent. It is the part of Christians to imitate the example of God the father: and of jesus Christ his son. For the one suffereth his sun to shine forth upon the good and the evil, and sendeth his rain upon the just and unjust: and Christ also prayed for his persecutors. The Gentiles in their rites, curse such as profess Christ: but Christians must pray for All men universally, even for their enemies and sinners. And Erasmus thus interpreteth: 
Erasmus. in 1. Tim. 2.  Last of all let thanks be rendered unto him, etc. And let these be done, not only for the Christians, but for all manner of men also: lest Christian love should appear to be but a streit-laced love: as though it favoured 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 perfectly good and beneficial to all, as much as in him is, bestoweth his sun to shine, unto the just and also to the unjust. And in as much as God giveth public quietness, by means of Ethnic rulers: it is reason that thanks be rendered also for them. And it is uncertain to us, whether that ruler being a wicked image worshipper, shall in short space receive the gospel: for that cause, Christian love wisheth the salvation of all. The jew loveth the jew, the brother loveth the brother, etc. This is not a gospell-like love; but that is a gospell-like love, that loveth the godly for Christ: and loveth the wicked that they may once repent and turn unto Christ. And prayer is to be made, not only for the whole general sort of men, but also especially for kings, etc. Again, Christ is the Saviour of all, he excludeth none from salvation, he bringeth the light of the gospel unto all, etc. Also, If the common father of all, sent him to save all: and if he gave himself, for the redemption of all: it is meet for us to endeavour by all means, that his death may indifferently be available unto all.  

Beza. in. 1. Tim. 2. Psal. 4.  And Beza giveth this note upon that verse, saying, Another argument, why churches or congregations ought to pray for all men, without any difference of nation, kind, age, or order; to wit, because the Lord by calling of all sorts, yea sometimes those that are greatest enemies to the gospel, will have his church gathered together after this sort: and therefore prayers to be made for All.  
To this point cometh that, that we have hitherto set down in both these chapters. First the proposition is made plain and proved: that prayers, supplications, intercessions, and giving of thanks, is to be made for all mankind.  
Secondly, the reason of the Apostle is expounded to maintain the proposition, in such ample sort as is required: and that God will have all men to be saved, and to come to the knowledge of the truth.  
thirdly, the reasons of the learned gathered hereupon are added also: As, that such prayer is to be made for all: that there may be made a change of them: that of persecutors, they may be made cherishers: seeing he hath made us to his image, we should exercise our charity one towards another: we must have compassion on the destruction of infidels: we must follow the example of God that giveth his sun and his rain to the unrighteous: and we must follow the example of Christ his son, that prayed for his persecutors: we must hope well, because they are created to God's image. We were in the way of damnation, God may do as much for them as he did for us: we may not despair of them: the salvation of all is well pleasing to God: we are in this world to set forward the good will of God: our love must not be a straitlaced love, but a gospell-like love, to love even the wicked. If God gave his son for all: If Christ offered himself for a redemption for all, we must endeavour by all means, that his death may be avileable to all. And therefore I conclude, that such a prayer is neither superstitious nor superfluous, nor more charitable than God requireth; but most holy, accepted, religious, and agreeable to the mind, purpose, and will of God. And thus much concerning the two first points.   

The third part. Of the doctrine establishing such prayer.  
THese things being thus delivered, concerning the Apostles rule of public prayer, for mankind, I come to the doctrine thereof, and to show how by doctrine it standeth: and that God's children ought so to pray.  
I find concerning prayer for others, two grounds or foundations from whence they flow, and whereunto they have respect and relation, that is:  
Election. Vocation.  
The first setteth down knowledge, assurance, manifest evidence, concerning the persons spoken of, and prayed for.  
The second an hearty desire, an expectation, an attendant hope: 
1. Cor. 9.10.  that he which aireth, should air in hope, and that he that thresheth in hope, should be partaker of his hope. For if we hope for that we see not, we do with patience abide for it. 
Rom. ●.  But of these two points, I will speak more at large: and first of prayer grounded in election.  
When the great shepherd of the sheep, the Lord jesus walked on earth, and chose unto himself his twelve disciples: these he taught, these he instructed, he showed unto them his works, his secrets, his glory. They heard the voice of God aucthorising his Christ. If they were weak, he strengthened them. If they were worldly, he reproved them. If they were ignorant he opened their wits: he reproved their enemies, excused his disciples, showed them the readiness of the tempter, armed them against temptations, teacheth them to watch and to pray, confirmeth them with his spirit and grace: So of all sides prepareth them to the service and work, whereunto it was his good pleasure to send them (according as it is written) You have not chosen me, 
Io. 15.16.  but I have chosen you, and ordained you, that ye go and bring forth fruit, and that your fruit remain, etc. This his flock so instructed, and taught, so conformed to his heavenly purpose, was notwithstanding of two sorts of people. For it consisted of Elect and Reprobate, Have I not chosen you twelve, and one of you is a devil? 
john 6. ●.  He spoke it of judas Iscariot, the son of Simon: for it was he that should betray him, though he was one of the twelve. And as the Lord instructed & taught them, so also this bondslave of Satan, even judas, the Lord ceased not to speak unto, to reprove, and to check: As to say unto them, That one of them is a devil, That one of them should betray him, 
Mat. 26.21.  That he dippeth his hand with him in the dish: to say, Friend wherefore art thou come, judas betrayest thou the son of man with a kiss? It had been better for that man he had never been borne: He that eateth with me, hath lift up his heel against me. All which reproving spoken from him, as having authority: and not as the Scribes and pharisees, had been sufficient to have pierced the flinty and adamant heart, had not Satan so thoroughly bewitched and possessed him, to that his vile and traitorous purpose.  
When jesus knew (therefore) that his hour was come, that he should departed out of the world, unto the Father. Forasmuch as he loved his own, which were in the world, unto the end, he loved them: 
john. 13.  And therefore (as we read) commendeth them being taught and instructed of him, unto the father, saying: I have declared thy name unto the men which thou gavest me, out of the world. Thine they were, and thou gavest them me, 
john. 17. ●.  and they have kept thy word. Again, while I was with them in the world, I kept them in thy name. Those that thou gavest me, have I kept, and none of them is lost, but the child of perdition, that the scriptures might be fulfilled. For these he prayeth unto the Father, saying: I pray for them, I pray not for the world, 
john 17.9.  but for them which thou hast given me, for they are thine.  
Consider in this most heavenly and divine prayer, these points and circumstances.  

1. Who prayeth.  
2. For whom he prayeth not.  
3. For whom he prayeth.  
4. And the reason.   
He that prayeth, is that true shepherd, that laboured painfully, that wrought righteousness, that was without sin, that came to be the light of the Gentiles, and the glory of his people Israel, That giveth up, as it were in this prayer, his account to his Father, that careth for mankind, that prepareth his Disciples to send into all the world, that hath gotten redemption for his people, that worketh the overthrow of the kingdom of sin, and Satan; even Christ jesus, God and man, entering into the secrets of the Godhead: even he as now departing out of the world, unto the Father, concerning his office, which he received of the Father, thus humbled as man, maketh intercession and prayer unto him.  
Secondly, because in the world are daily outrageous blasphemies: and that it runneth on headlong into all kind of wickedness; Death, hell, and damnation itself, triumpheth over it (for the only believers for whom Christ prayed do overcome:) And for the world he prayed not, and therefore it abounded in evil. For which cause this wo●ld, by the just judgement of God, is turned over into a reprobate mind, left to his own lusts and desires: and therefore, as it liveth in horrible sins and abominations, so unto most horrible, just, and severe judgement, is it turned over, thrown down and condemned: for which cause the son of God said: I pray not for the world.  
He prayeth then for them which the father had given him. For the wicked world he was not careful. He was careful for his own flock. These had forsaken all, and followed him, to these he 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 believe by them. 
john 17.  And as thou didst send me into the world, so have I sent them into the world. Such are they whom thou hast given to me. And for these I pray, and lift up mine eyes unto heaven.  
The Reason followeth: For they are thine. He calleth them not only his Disciples, because he trained and taught them to his divine and heavenly purpose: but further entering into the secrets of God, beholdeth the wonderful judgements of God, discerneth and pronounceth of them, That those that be his, are indeed Gods also. We silly men pray, according to the bare sense, and feeling, of faith and love: But Christ the son of God, God and man, entereth into the tabernacle of the highest, discerneth between Election and Reprobation, showeth that these his disciples, whom he hath taken out of the world, That they are Gods own: setteth forth also him, that is none of Gods own, but a Reprobate, a lost child, as he saith, Those that thou gavest me have I kept, 
john 17.12.  and none of them is lost, but the child of perdition, That the Scriptures might be fulfilled.  
Herein then, we behold the most wonderful work and ministery of the high Shepherd. He is of God, and came from God he teacheth, he reproveth. In the assurance of his divine knowledge he divideth his sheep, commendeth the elect to God, entreateth his Father, to preserve them in the world: shutteth out, and pointeth at the Reprobate, the child of perdition, that betrayed him. A work, I hope, that will make all shepherds and people to stand in awe and fear, and not to suit themselves in this work, with Christ jesus. And therefore a learned man saith, Precationis autem qua hic refertur, 
Caluin in Io. cap. 17.  alia suit quedam specialis ratio, quae in exemplum trahi non dedet: Neque enim ex nudo tantum fidei & charitatis sensu, Christus orat, sed adita coelorum ingressus, antè oculos habet arcana patris judicia, quaenos latet, quamdiu per fiden● ambulamus. That is, Of the prayer which is here specified, there was another special reason, which ought not to be drawn for an example. For Christ prayeth not, upon the bare feeling of faith and love only: but entering into the palaces of heaven, hath the very secret judgements of his Father before his eyes: which things lie hid unto us, so long as we have our conversation, and walk by faith.  
To conclude then, let our prayers proceed, according to the commandment of the Lord, in ordinary vocation and calling: for, to teach so perfectly and to discern so deeply, into God's secrets, or to yield up so exact an account, belongeth not unto us: but that we must let that alone for ever. And thus much for the first part of doctrine: now to the next, which concerneth Calling.  
Now followeth the second point. Namely of prayer having his foundation in calling. Many a one, when they talk of Calling, do think that they speak of some unperfect, easy, ordinary thing, without strangeness, without deep conceit, a thing of course, & that may be drawn too and fro, off or on, present or absent, of some effect, or none effect, at their own pleasure; and therefore as thinking themselves 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 look into such a man and I see that he bringeth forth the fruits of reprobation. Thus man where he should not judge, is very quick sighted; and where he is taught to discern and judge indeed, there he will not understand, but is stark blind. For surely Vocation is a most excellent ordinary mean, for man and for the church of God, to know and discern the things of God which are prepared for them that love him: on the contrary side, his judgements and punishments, against those that are despisers and contemners of his truth and Gospel. And therefore in vocation, to what thing soever he would turn himself, whether it be to behold the goodness or mercy of God towards mankind, either to discern things concerning himself or his brother, he shall find it most plentifully taught in the scriptures, yea most admirably set forth: if he will in the spirit of meekness and wisdom, employ himself and seek for the same.  
Such kind persons of such peremptory persuasions, are like unto those that say: If I be predestinate to be saved, I shall be saved, and think it sufficient thus to say. They never draw near unto Christ, they examine not whether they be chosen in him, whether they be under his guard and protection: they consider not that they should be holy and without blame before him in love, 
Eph. 1.4.  That they are predestinate to be adopted, through jesus Christ, That they should be to the praise of his glory. These things they consider not, so in most dangerous sort they entangle themselves, 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 ourselves and others) & forgetting, That since God hath given us his Christ, how shall not he with him give us all things also: 
Rom. ●. 32. Mat. 27.18. Heb. 1.2.  seeing all power is given unto him, both in heaven and in earth: and that God hath made him heir of all things. Seeing therefore that this Lord is unto us omnisufficient, and most rich: and no less bountiful than he is rich to all that call upon him: let us draw near then unto Vocation, and see what things he hath prepared for them that love him: 
1. Cor. 1.30.  who of God is made unto us, wisdom and righteousness, and sanctification and redemption. That according as it is written, He that rejoiceth, let him rejoice in the Lord.  
God even the most mighty God, for the gathering of the saints together, hath spoken, and invited the world, from the rising up of the sun, unto the going down of the same. He being the fountain and fullness of all good things, hath prepared marriage for his son, and invited guests thereunto: whereby is understood, That he tendereth unto mankind, the holy fellowship of his son Christ jesus, That he will in him gather together his people, his saints, his church: and lastly bestow upon them the most comfortable and heavenly joys eternal in his glorious kingdom. 
Rom. 10.4.  For Christ is the end of the law, for righteousness, to all that believe. Neither tendeth the work of the righteous God in his covenant to any other point, 
Hos. 2.20.  but this, That Christ should be their God, his church married unto him in faithfulness, that they might know the Lord. And that he might be as is written: I will be a father unto you, and you shall be my sons and daughters, saith the Lord God almighty. To this end, 
6.18.  and for this holy calling, and that it might be truly said as a judgement against the wicked world and worldlings one day, for contempt of the gospel: What could I have done any more to my vineyard, that I have not done unto it. 
Esa. 5.4.  Therefore is God like unto a certain man, that made a great supper, and bad many: 
Luk. 14 16.  and sent his servant at supper time to say to them that were bidden, Come, for all things are now ready. But they all with one mind began to make excuse, etc. 
Mat. ●2. 3.  Or as it is in S. Matthew, they would not to come. God extended towards the jews a double grace, or favour. First he preferred them before other nations, that if they will hear his voice indeed, and keep his covenant, then shall ye be my chief treasure above all people: 
Exo. 19.6.  though all the world be mine. A kingdom, priesthood, a holy nation: thus would the Lord build them up, and not luck them down. Secondly by his prophets he opened to them his will, his favour, his adoption, 
Gen. 17.7.  That he would be their God, and the God of their seed; but they made excuse, but they would not come, they would not know the day of their visitation, most ingratefully rejecting the feast, contemning God, and contemning salvation.  
Therefore now let us hear, what the Lord saith, 
Ro. 11. 11.1●  not only to the jew, but to the Gentiles, yea to all the world. For through their fall, salvation cometh to the Gentiles to provoke them to follow them: and the f●l of them is the riches of the world. This world unto these riches, thus the Lord inviteth, and calleth, and showeth forth his will unto them.  Luk. 14.21. 
a This is, that universal calling, whereby by the outward preaching of ●he word, God In●iteth All together unto him  Then was the good man of the house angry, and said to his servant, Go out quickly into the streets, and lanes of the city, and bring in hither the poor and the maimed, and the halt and the blind. And the servant said, It is done as thou hast commanded, and yet there is room. Then the master said to the servant, Go out into the high ways, and hedges, and compel them to come in: that mine house may be filled. Esa. 25.9. 
b The church shall be gathered under Christ, of jews, and Gentiles; described as asumptuous feast.  And in this mountain shall the Lord of hosts make unto all people a feast of fat things, even a feast of fined wines, and of fat things full of marrow, of wines fined and purified. Mat. 28.19. 
c The gospel published every where, should bring all nations into the obedience of the faith. And to confirm the same with baptism, a sign and ●e●le of the gospel.  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 all the world, and preach the gospel to every creature. Esa. 53.6. 
d The promise of gra●e is universal.  All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. Io. 1.29. 
e Christ, by the sacrifice of his death taketh away the sins of the world, and reconcileth man to God.  Behold that lamb of God, that taketh away the sins of the world. Io. 3.16. 
f The lo●e of God the chief cause & we●spring● of our salvation. Faith in Christ is lively and a●aileable to all men. Therefore Ch●●st brought life because our heavenly father would not that mankind, whom he loved should perish. Grace by Christ is declared to be the only health and salvation of the world.  God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish: but have everlasting life. For God sent not his son into the world, that he should condemn the world, but that the world through him might be saved. 1. john 2. vers. 2. And he is the reconciliation for our sins. And not for ours only, but also for the sins of the whole world. Ro. 11.32. 
g All guilty of infidelity, that salvation might be only of his goodness.  For God hath shut up all in unbelief, that he might have mercy on all. Mat. 11.28. 
h Christ said without exception, All that labour, and are loaden, lest any through doubtfulness should not draw near and come. Therefore he calleth not one man or other, the jews only, the learned or the noble, but he calleth all, Children, old men, rich men, poor men, of what profession, sex, nation, or age, etc.  Come unto me all ye that are weary and laden, and I will ease you. Ezech. 18.23. 
i The wonderful love of God, towards mankind, That he would All to be saved, and that without respect, he stretcheth out his hand to All.  As I live I will not the death of a sinner; but rather that he convert and live. 2. Pet. 3.9. 
k The duty of God's church and of man to further this purpose of the Lord, and to pray that it may so come to pass.  The Lord of that promise is not slack, as some men count slackness, but is patiented towards us, and would have no man to p●rish: but would All men to come to repentance. 1. Tim. 2. 
l God excludeth no estate from salvation for God would his gospel to be declared to All men, according to the commandment of Christ. Preach the Gospel to every creature, Mark. 16.  I exhort (therefore) that first of all prayers, supplications, intercessions, and giving of thanks be made for all men: For kings, and for all that are in authority, etc. For this is good and acceptable, in the sight of God our Saviour, who will that All men shall be saved, and come to the acknowledging of the truth. 
Universal vocation or calling, is a setting forth and manifest declaration of the good pleasure and will of God, whereby he doth draw and bring us to the knowledge of faith and salvation in him. Or, as an other saith, When by the preaching of the Gospel we are called out of the world, That we should be a new creature, or spiritual kings and priests unto God.  
For the manifestation whereof, according to the scriptures set down, we gather these circumstances to be considered. 1. Who calleth, and what moveth him thereunto. 2. The means of calling. 3. Whom he calleth. 4. The duty of man, to preach and to pray, for the effecting thereof.  
For the first, The Creator & lover of man, even God thy saviour and redeemer, which hath said, Fear not, 
Esay 43.  for I have redeemed thee, I have called thee by thy name, Thou art my own: If thou goest through the water, I will be with thee: The strong floods shall not overwhelm thee: and if thou walkest through the fire, it shall not burn thee, and the flame shall not kindle upon thee, For I am thy Lord, thy God, 
Verse 5.  thy holy one of Israel, thy saviour, etc. Fear not, for I am with thee, I will bring thy seed from the East, and gather thee together, from the West; I will say to the North, Let go, and to the South, Keep not back: but bring me my sons from far, and my daughters from the ends of the world. Even all these that be called after my name, For them have I created, fashioned, and made for mine honour. This Lord is that good man of the house, that prepared all things ready: that is, the Lord of hosts, that inviteth all nations, that fetcheth his people from the ends of the world, 
Esa. 55.  that prepareth the dainty feast, that saith, Come to the waters All ye thirsty, come buy wine and milk, without any money: that rejoiceth if they come, that is moved with zeal, if they come not. Which saith, Incline your ears and come unto me, take heed, I say, and your soul shall live. 
Vers. 3.  For I will make an everlasting covenant with you, even the sure mercies of David. Yea a better heritage and name, then if they had been called sons and daughters: I will give them an everlasting name, 
56.5.  that shall not perish. Thus saith he, Behold I am here, 
65.1.  I am here, That if we shall seek for him, he will be found of us. Let us with ready and willing minds, follow this caller, let us hear when he speaketh, let us answer when he calleth: let us be obedient when he commandeth, in all humbleness submitting ourselves, under his mighty hand, 
Psal. 130, 7.  that he may exalt us unto glory, for with the Lord there is mercy, and with him there is plenteous redemption: as in the Scriptures aforesaid set down is most amply showed.  
This merciful father, according to his accustomed goodness, not for any thing that he saw in mankind, looked upon him, to make him his child: but even when they were weak, ungodly, unclean, sinners, and the enemies of God, dead in sins and offences: even for his own sake: when he saw thee in thy blood, even when no eye pitied thee, to do any of these things unto thee, for to have compassion upon thee, I saw thee (saith the Lord) polluted in thine own blood, and I said unto thee, 
●zech. 16.  when thou wast in thy blood, Thou shalt live; even when thou wast in thy blood, I said unto thee, thou shalt live. And moved through love, wherewith he most fatherly loved the world, he gave his only begotten son, that we might live through him. 
Rom. 5. ●.  For herein God setteth out his love towards us, seeing that while we were yet sinners, christ died for us. well (saith S. john) Behold what love the Father hath given to us, 
john. 3. Rom. 8.31.  that we should be called the sons of God. Now then if God be on our side, who can be against us? who spared not his own son, but gave him for us all to death. Let us (therefore) rejoice in this his love: not as the Lord reproved the jews, that for a space they would rejoice in the light which john the Baptist brought, 
2. Cor. 3. 1●.  but so let us rejoice in the same, that we way enjoy the benefit of the same, 
1. john 3.18.  in the saving health thereof. And that we may be changed, into the same image, from glory to glory, as by the spirit of the Lord. So shall we also love not in word, neither in tongue, but in deed and in truth.  
The means whereby he calleth, is (first) the preaching of the Gospel, the certainty whereof is such, That (as the Apostle saith) though that we, 
Gal. 1.8.  or an Angel from heaven, preach unto you any otherwise then that which we have preached unto you, let him be accursed. Yea doubtless, I think (saith he) all things but loss for the excellent knowledge sake, 
Phil. 3.8.  of Christ jesus my Lord. For whom I have counted all things loss, and do judge them to be dungue, that I might win Christ. This is that which the Angel said, 
Luke 2.10.  Be not afraid: for behold I bring you glad tidings of great joy, that shall be unto all people. This is a doctrine and knowledge that passeth all knowledge, not given us by nature, but revealed from above, containing that most wonderful message, concerning our Saviour Christ jesus, and the benefit where withal we are blessed, and enriched by him, who of God, is made unto us, wisdom, and righteousness, and sanctification, 
1. Cor. 1.30.  and redemption, being unto them which are called, both of the jews and Gentiles, 
1. Cor. 1.24.  Christ the power of God, and the wisdom of God: In whom God hath blessed us, with all spiritual blessings in heavenly things in Christ: and according to his abundant mercy, 
Ephe. 1.3.  hath begotten us again, unto a lively hope, by the resurrection of jesus Christ from the dead, 
1. Pet. 1.3.  to an inheritance immortal and undefiled, etc. The sum whereof is to believe, That jesus Christ is the Lamb of God, that taketh away the sins of the world. For he that believeth in him, and shall be baptized, shall be saved.  
Unto this divine and heavenly message of the preaching of the gospel, concerning health and deliverance in Christ jesus, to be received and believed of us: for the further strengthening and increase of our faith, cometh also the Lords institution, in the ministration of the sacraments; which were ordained for the gathering together of the saints, and for the work of the ministery. And these sacraments have such affinity and agreement with the word, as that whatsoever is given & promised unto us in the word, concerning our liberty, freedom, health and salvation in Christ to be obtained, enjoyed, and received, Even that do the sacraments, as signs and seals applied to the word, to relieve and strengthen our infirmity, confirm and make sure unto us: and to this end, they are called holy signs and seals, in the sight and eyes of men, instituted of God: that by them he may more declare and seal unto us the good things and merciful promises revealed in the gospel. Also they are a testimony of God's favour towards us, confirmed by an outward sign, with a mutual testifiing of our godliness towards him. For sacraments are nothing else then the promises of the gospel set forth and adorned with outwatd action and ceremony.  
And therefore in baptism we are washed with water, in the name of the Father, the Son and the Holy ghost, to signify that we are received into grace and favour, for the blood of Christ jesus, shed for us, and are regenerate by his spirit. And we on our parts, do hereby testify, and are bound that we will hereafter in our lives and conversation, witness and show forth all newness 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 baptism and the word: that first by that mark we may be discerned from other sects and people: secondly, that thereby our faith may be confirmed: when as thereby Christ witnesseth that he washeth us with his blood, conferreth and bestoweth upon us remission of sins, justification, and regeneration: Thirdly, as it teacheth the unity of the church whereby we say, I believe the holy catholic church: so also it showeth that baptism is a knot or band, whereby the members of Christ are bound or knit in mutual love one towards another, that as we have many members in one body, and all members have not one office: so we being many, are one body in Christ, 
Rom. 12. ●.  and every one one another's members. And concerning this our washing and regeneration, most aptly saith one, Nostrae tum purgationis, tum regenerationis, in patre causam, 
Cal. instit●. lib. 4. ca 15.6.  in filie materiam in spiritu effectum consequimur, & quodammodo distincte cernimus. We get and obtain, and as it were after a sort, do see very distinctly, In the Father the cause, in the Son the matter, and in the Spirit, the effect, of our cleansing and regeneration. For the father giveth, the son layeth down 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 received us, as his children and sons, as a loving father, most careful of his people and chosen ones, he forsaketh us not, but cherisheth and feedeth us in the whole and continual course of our life. And therefore unto his church he hath given by the hand of his only begotten son, a spiritual and heavenly banquet, where our Saviour Christ is unto us that bread of life, wherewithal our souls should be fed, to the true and blessed immortality, and to have the end everlasting life. And therefore at this holy supper, being so called, of the first institution thereof, the Lord Christ promiseth and sealeth unto the faithful, That his body was broken and offered on the cross, and his blood so surely and truly shed, as with my eyes I beheld the bread of the Lord to be broken, and the cup to be distributed: and therefore so surely is the child of God fed to life everlasting, by his body crucified, and his precious blood shed: as my body, is outwardly fed by the hand of the minister, by the bread and cup which are given unto me, as sure pledges of the same.  

1. Cor. 10.16.  To this end saith the Apostle, The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 
1. Cor. 11.26.  For we that are many, are one bread and one body, because we all are partakers of one bread. For as often as ye shall eat this bread, and drink this cup; ye show the Lords death, till he come. In this holy institution of the Lord therefore we seek the confirmation of our faith, our uniting unto Christ, the testification of our obedience to the church of God, our desire and love that we have to dwell together in unity, our gladness when they come together to eat: that we may confirm the peace, unity and love of brethren. For that holy supper showeth forth unto us, that under one head, we are all made the members of Christ jesus, 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 apply and useth it? as the remembrance of the death of Christ jesus for his sins? who doth oft resort thereunto, to confirm the band of love amongst brethren? Or rather is it not in most places set down for an ordinary work at Easter only? and never thought upon all the year following. So that holy band of Christian unity of setting forth of the Lords death, is rejected and contemned: we desire the world, and look upon the earth: the things of God, and the things that are above where Christ sitteth on the right hand of God we seek not for, nor hearken after them. If we would judge ourselves, we should not be judged of the Lord, but he judgeth us and calleth for a plague, and it devoureth: he judgeth us and calleth for a famine; and that famine together with the adamant, brassy and flinty hard hearts, rangeth and rag●th over the poor of the land: to eat up my people as they would eat bread. And lastly he will call for a sword to make an end of us, if we repent not; O consider this, 
Psal. 50.22.  ye that forget God, lest I pluck you away, and there be none to deliver you; O let not the earth be your rejoicing. Christ calleth us up into heaven, unto the table of the great king: Ascendamus cum domino, 
Hier.  in caenaculum magnum stratum atque mundatum, & accipiamus ab eo sursum calicem novi testamenti. Let us ascend up with our Lord, into that great dining chamber, adorned and made clean, and there above let us receive the cup of the new testament. 
Chr. in 1. Cor. homil. 24.  Again, Vt terra nobis coelum sit, facit hoc misterium, Ascend igitur ad coeli portas & diligentèr attend: Imò non coeli, sed coeli coelorum, & tunc quod dicimus, iutueberis. This mystery causeth, that unto us the earth is heaven: Ascend up therefore unto the gates of heaven, and mark diligently, Nay I say not unto the gates of heaven: but unto the gates of the heaven of heavens, 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 forgiveness of sins, in the sweet promises of the Gospel, and the ministration of the holy Sacraments: it is set down before in this effect, That we feel our burden, that we taste of his feast, that we sit at his Supper, that we be partakers of the Sacraments, that he stretcheth forth his mercy unto all, that we might believe in him, that we might live through him, and enjoy everlasting life.  
Now than it followeth by order, that we show, whom he calleth under the name of jew and Gentile, is comprehended, All mankind. 
Matt. 22.9.  Now when it is said, Go into the High ways, and as many as ye find, call them to the marriage: Herein is described the calling of the Gentiles, which might have stirred up the jews unto zeal, as we read. 
Deut. 32.16.  They have provoked me, in them, which are no gods: I therefore will provoke them to jealousy, in them which are no people; 
21.  yea, in a foolish nation will I provoke them to anger. The jews because they were chosen by God, in the former place flattered themselves, as though the grace of God should be addicted, and only shut up in them: even as though God himself could not want, or be without them, by any means. Nay (saith God) Seek in the high ways, in the lanes and streets of the city. For the place, for the degree, for the person make no regard, be they halt, lame, blind, maimed, poor, rich. All which generality of places and persons, showeth the frank and free, bountiful and liberal, loving and universal, inviting and calling of the Lord our God. For the word witnesseth accordingly. The servants went forth into the ways, 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 choice, no man being shut out, for the kingdom of heaven, is like unto a draw net, cast into the sea, 
Matt. 13.47.  that gathereth of all sorts.  
Also to his feast in mount Zion, he inviteth all people, he sendeth his word, the Gospel, to be preached; the Sacraments to be ministered to all nations, to all the world, to every creature: Amongst them he will not the death of a sinner; upon his son he hath laid the iniquity of us all, he hath taken away the sins of the world. God loved the world: Go into all the world; he will all men to be saved, and come to repentance, he hath shut up all in unbelief, that he might have mercy upon all. God is wonderful in his work, whom he calleth, and whom he changeth. Therefore I thank him (saith Saint Paul) which hath made me strong, that is, Christ jesus our Lord: For he counted me faithful, 
1. Tim. 1.12.  and put me in his service, when before I was a blasphemer, and a persecuter, and an oppressor: but I was received to mercy, etc. Again, Be not deceived, neither fornicators, nor idolaters, nor wantonness, nor buggers, 
1. Cor. 6.9.  nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God: And such were some of you, but ye are washed, but ye are sanctified in the name of the Lord jesus, and by the spirit of our God. Also the Ephesians, dead in sins and trespasses, 
Ephe. ●.  walking according to the course of this world, after the prince that ruleth in the air, even the spirit that worketh in the children of disobedience, etc. You hath he quickened (saith the Apostle. 
V●●s. 3. ) Among whom we also had our conversation in times past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath, as well as others, etc. but God, which is rich in mercy, etc. hath quickened us, etc.  
Now then, they that will profit in the school of Christ. Behold he freely sendeth to all people, to all nations, to all creatures, to the good, to the bad, to as many as ye can find, to the high ways, to the lanes, to the laden, to the oppressed, to all the world, to blasphemers, fornicators, adulterers, and idolaters, to men dead in sins, possessed of Satan, children of the world, children of wrath and disobedience, That none should despair, that none should be discouraged, that all should draw near unto him: That he might do unto them as he did to the Corinthians, to the Ephesians, to wash them, and sanctify them by his spirit, that they being once far off, 
Ephe. 2.13.  might be made near, by the blood of Christ, 
Vers. 19  that they might be no more strangers and foreigners, 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 invited, to laud and to glorify God, both in the Psalms and Prophets, as in the 117. Psalm, 
Plemingius in Psal. 84. Psal. 117.  Praise the Lord all ye nations, praise ye him all ye people. For his loving kindness is great towards us, and the truth of the Lord endureth forever. And a-againe, Let the people praise thee, 
64.67.  O God, let all the people praise thee.  
And further, to the great comfort of all those that seek the Lord, while he may be found, The Lord is no less bountiful towards halt, lame, blind, and dead miserable man, in performing of his mercies, than he is in promising. But according as it is said: The Lord is full of compassion, and mercy, long suffering, and of great goodness. He will not always be chiding, neither keepeth he his anger for ever: 
Psal. 103. ●.  Even so walketh he, and dealeth with his children. We know how like a loving Father, he reasoned with Abraham, with dust and ashes, to have condescended to his request, 
Gen. 18. 3●.  if there had been but ten good men. How inviteth h● his people Israel, to be converted unto him. If a man put away his wife, and she go from him, and become another man's: shall he return again unto her? 
jerem. 3.  Shall not this land be polluted? But thou hast played the harlot with many lovers, yet turn again unto me, saith the Lord. And again, Thou disobedient Israel, return, 
Verse 12.  saith the Lord, and I will not let my wrath fall upon you; For I am merciful, saith the Lord, and will not always keep mine anger. Let us look upon examples. It was taught unto Peter, 
Matt. 10.33  Whosoever shall deny me before men, him will I also deny before my father which is in heaven; But Peter which was taught this doctrine, denied the Lord with an oath, yea, with cursing and swearing, 
Matt. 26.72 74.  That he knew not the man: but the Lord forgave him. David sat in the throne of justice and judgement, yet to make way unto his wicked lust, he took Bersabe, killed Urias with the sword of the Ammonites, made the enemies of God to blaspheme his name, wrought great wickedness in the sight of the Lord, 
2. Sam. 11.12, 24.  in numbering the people, yet the Lord pardoned him. King Manasse● led the people in abominations fifty and five years: And when he was in tribulation, he besought the Lord his God, and humbled himself exceedingly, before the God of his Fathers, 
2 P●●. 33.12, 13.  and made intercession to him, and God was entreated of him, and heard his prayer. Out of the woman sinner, 
Mark 16.9.  the Lord cast out seven Devils. Yea, despairing is not cast upon Simon Magus, that great bewitcher of the people, but that the Apostle saith unto him, 
Acts ●. 22.  Repent (therefore) of thy wickedness, and pray God, that if it be possible, the thoughts of thine heart may be forgiven thee, etc.  
But I surcease upon the multitude of examples, and conclude with David, that thus burst forth in his wonderful strait. 
●Sam. 24.14,  Let us fall now into the hands of the Lord, for his mercies are great, etc. Let us in all the imperfections of this life draw near unto him, who so lovingly inviteth us, 
I●r●m. 3.  saying: O ye disobedient children, return, and I will heal your rebellions. Let us most gladly and readily answer: Behold, we come unto thee, for thou art the Lord our God. And for these his mercies, his name be blessed and praised for evermore.  
But now we come to the last part, concerning prayer; the will of the Lord being so manifestly set down as before, I doubt not but according to the same will, it is very plain and evident to discern, for whom we ought to pray: and on the other side, the vanity of those that have coined forms of prayer herein, contrary to the good will of God, doth appear also. When Moses was about the work of the tabernacle of the Lord, and to finish the same he was warned by God: 
●eb. ●. 5. Exod. 25.40 Heb. 8.6.  See, said he, that thou make all things according to the pattern showed thee in the mount: so I doubt not but the Apostle being a minister of a better testament, which is established upon bett●r promises, would ordain public prayer for the church of God according to the mind of Christ, and the wisdom from above revealed unto him. As if he should reason; Is it thy mind O Christ, to call in halt, lame, blind, maimed? Wilt thou in mercy bring in the fullness of the Gentiles? shall thieves, adulterers, and Idolaters, be changed and sanctified unto thee? shall thy holy commission of the word and sacraments, for the subduing of the kingdom of sin, for the working of faith in thy children, go forth to all the world, to every creature? shall the word be thy power to salvation, to all that believe, of the jew first, and also of the Gentile? Shall the Apostles than go into all the world, and shall I be an Apostle of the Gentiles, to set forth these glad tidings amongst them? surely then shall I teach the unrighteous thy ways: and sinners shall be converted unto thee. 
Psal. 51.13.  And then let the Gentiles praise God for his mercy; as it is written: For this cause I will confess thee among the Gentiles, and sing unto thy name. And again he saith, 
Ro. 15.9, 10.  Rejoice ye Gentiles with his people. And again, Praise the Lord, All ye Gentiles, and laud ye him all ye people together. And again Esaias saith, There shall be the root of jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. Then O Lord show thy servants thy work, 
Psal. 9●. 1●.  and their children thy glory. And the glorious majesty of the Lord our God be upon us, prosper thou the work of our hands upon us, O prosper thou our handy work; 
2. Cor. 11. 2●. Phil. 4.11. 1. Cor. 9.22.  Let me care for all congregations, let me learn, in what estate so ever I am, to be content: let me be made all things to all men, that I might by all means save some.  
And first than I give in precept unto thy church, concerning the truth of thy word and doctrine: and I say unto Timothy: So do, that thou warn some, 
1. Tim. 1.3.4.5  that they teach none other doctrine, neither that they give heed unto fables, and genealogies, which are endless, which breed questions, rather than godly edifying, which is by faith. For the end of the commandment is love, out of a pure heart and a good conscience, and of faith unfeigned, etc. Then after ye have had a special care for the soundness of the truth and wholesome doctrine: I exhort that first of all, 
1. Tim. 2.  supplications, prayers, intercessions, and giving of thanks be made for all men, For kings and for all that are in authority, etc. For this is good and acceptable in the sight of God our saviour, who will that all men shall be saved and come unto the acknowledging of the truth. Thus the Apostle, according to the instruction given unto 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 public prayer for all estates, and all mankind universally. For God inviteth them, and calleth them to be partakers of his saving health. And great reason it should be according to the pattern set down, and will of the Lord: the main ground and foundation whereof is this.  To whomsoever the word and sacraments do belong, for them we ought to pray. But the word and sacraments do belong to all the world, to all nations, to all creatures. Therefore we ought to pray for all the world, for all nations, for all creatures. 
The Apostle in this calling, counteth it not a time to dessever them whom God in the participation of his promises of his word and sacraments, and in the preaching of the acceptable year of the Lord, hath joined and knit together: and therefore would that all might be prayed for, unto whom this mercy of the Lord is offered. He doubteth not but the foundation of God remaineth sure, 
2. Tim. 2.19.  and hath this seal, T●e Lord knoweth who are his; but in this charge that is laid upon him; who is offended and S. Paul burn not: and therefore according to the will of the Lord, he would have all know him and come unto the truth.  
Again the Apostle by the spirit of the Lord, saw the wonderful effects that should grow and spring from the preaching of the gospel. For thereby, and by the preaching of the same, the fierce lions shall be tamed, 
Esa. 11. ●.  and made meek and humble, the wolf and the lamb shall feed together: 
Esa. 9  the people that dwell in darkness shall behold the true light: all nations shall see the salvation of our God.  
For this wonderful work and building of the Lord, having the foundation in the great love of God towards us, is dispensed first, by Preaching and Hearing, 
Preaching and hearing  whereby in the effectual working of the spirit from above, 
H●b. 11.6.  faith is fashioned in us (For without faith it is impossible to please God.)  
Then are we buried with Christ by Baptism into his death, that like as Christ was raised up from the dead, 
Baptism. Ro. 6.4.  to the glory of the father: So we also should walk in newness of life. For to walk in newness of life, is to be to the glory of the father also: according as it is said, Let your light so shine before men, etc. Now than that the law of the spirit of life, which is in Christ jesus, hath freed us from the law of sin and death: 
Mat. ●. 16. Education. Ro. 8.2. Ro. 1.17.  we must have our Education in the word and sacraments, that we may grow from faith to faith: That we may join virtue with faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, 
2. Pet. 1.5.  and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love; that we benot unfruitful, that Christ jesus may dwell in us, that we may avoid the danger of sin, that we may be sober, and watch; 
1. Pet. 5. ●.  for the adversary as a roaring lion goeth about, 
Confirmation.  seeking whom he may devour, him we must resist, steadfast in the faith. And (therefore) oft hereunto, we must join the exercise of the faithful: the participation of the holy supper of the Lord, to set forth the death of the Lord till his coming. And especially herein the ministers of the Lord must not be strange, but to be oft with the people of God partakers and receivers: That the flock by their example, may be more stirred and moved, highly to esteem of the sacraments and the ordinance of God in his church. And therefore as one saith, 
Pastor Hemingij.  Qui autem pastores raro communicant, exemplo suo faciunt, ut sacramenta veniant paulatium in comtemptum. And those shepherds which seldom communicate, by their example bring to pass, that by little and little the sacraments grow into contempt.  

Rising again.  Herein is also daily rising again, and coming to the Lord to say unto him: Forgive us our trespasses. And, O Lord though our sins testify against us, deal with us according to thy name; for our rebellions are many, 
jer. 14.7.  we have sinned against thee, O the hope of Israel, the Saviour in the time of trouble, why art thou as a stranger in the land, as one that passeth by to tarry for a night? Why art thou as a man astonished, and as a strong man, that cannot help. Yet thou Lord, art in the midst of us, and thy name is called upon, forsake us not, etc.  

Salvation.  And the most effectual power of the word, preached unto us, 
Ro. 8.24. 1. Io. 5.4. 1. Tim. 4.16.  appeareth herein also. For in it hope is confirmed; and by hope we are saved: by the same word, faith is established; and the victory that overcometh the world, is even our faith: by this preaching, salvation cometh: for in doing this, thou shalt both save thyself, and them that hear thee: And again, Receive with meekness the word, which is graffed in you, 
jam. 1.21.  which is able to save your souls. Such is the effect and power of the Gospel: and so pleaseth it God, to crown and bless the labours of men, both in preaching and hearing of the word and Gospel.  
So then herein is most comfortable things laid up for the children of men; 
Condemnation. Heb. 3 14.  For we are made partakers of Christ, if we keep sure unto the end, that beginning wherewith we are upholden. Otherwise let us know, that herein is judgement, & Condemnation also, (as it is said:) And this is the Condemnation, 
john 3.19  That the light came into the world, and m●n loved darkness, rather than light, because their deeds were ●uill. So, as there is no condemnation, to them that are in Christ jesus; so on the other side, to them that love dark●n●sse, that delight in sin, that walk after the flesh: this is their condemnation, That the light is come, and they have not received, nor believed in the same.  
Lastly, 
Eternal life. Heb. 11.  because faith is the ground of things hoped for, and the evidence of things that are not seen: we shall in this calling and preaching of the Gospel, behold the end of our f●ith, the salvation of our souls. For that a crown of righteousness is laid up for believers. For herein is also for them, that have run well, Life eternal. And this is Life eternal, 
john 17. 3●  That they know thee to be the only very God, and whom thou hast sent jesus Christ; This is then an understanding, and a knowledge, that passes all knowledge; and therefore we must endeavour, that our conversation may be, 
Phil. 1.27.  as becometh the Gospel of our Saviour Christ, That in all things we may be made rich in him, in all kind of speech, 
1. Cor. 1.5.  and in all knowledge: till we all meet together, in the unity of faith, and the acknowledging of the son of God, 
Ephe. 4.13  unto a perfect man; and unto the measure of the age, of the fullness of Christ: which God work in us, for his great mercy's sake.  
To conclude then this point, we behold here a brief collection, concerning that wonderful husbandry, of the Lord our God, towards his children, in calling of them to repentance. He inviteth and calleth in love, The message is a message of peace and love, The ministers with the flock do walk and have their conversation, not by sight, but by faith, and by love; Yea, if any be cast out, 
1. Cor. 5.5  it is done in love: that his soul may be saved in the day of the Lord jesus: and not for destruction or confusion. In love, we do good to all men, we pray for all men: 
1. Cor. 13.7 1. Pet. 4.8  for love hopeth all things, endureth all things, and love covereth the multitude of sins: and therefore the rule of the Apostle must be followed, Let all your things be done in love. 
1. Cor. 16.14   
Then (beloved) if God so loved us, we ought also to love one another. 
1. john 4.11.  Concerning this love, the son of God giveth this precept, 
Matt. 5.44.  Love your enemies, bless them that curse you, do good to them that hate you, pray for them which hurt you, and persecute you; that ye may be the children of your Father which is in heaven, etc. Look hereupon. The commander is Christ, the commandment is to his Church: and the end is, That they may be like God, and his children: which merciful God maketh his Sun to rise, on the evil, and on the good. The work commanded is, Love, doing good, blessing, & prayer. Towards whom? towards the rifraff, the scum, the offscouring of the world, enemies, haters, cursers, persecutors of God and good men, of his Church, and his children.  
This, God's Church and his children, scattered upon the face of the earth, here and there, at the good pleasure of God, must do towards this sort of people, throughout all ages, to the end of the world, having herein no exception, of jew or Gentile, of Christian or Infidel, called or not called, elect or reprobate, and herein to follow the example, of the heavenly father. Whom shall we think amongst these, in so many ages, in so many 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 think, The Lord jesus commandeth us, to love, to bless, to pray for, to do good unto, amongst all these: but unto the righteous, and unrighteous, that is (no doubt) amongst all these, to pray for no small number, which still were without, and never belonged to the election of the Lord. But howsoever that matter did stand in the sight of the Lord, the Church of the Lord, is always bound, to show her love, and her duty. Whom shall we think that Moses prai●d for, when he said: And now forgive them their sin, or if thou wilt not, 
Exod. 3●. 3●  wipe me, I pray thee, out of the book which thou hast written: Surely, amongst these were many perilous rebels, against Moses, and against God. How wisheth and prayeth the Apostle Saint Paul: For I have wished myself, 
Rom. 9. 3●  to be accursed from Christ, for my brethren, my kinsmen, as pertaining to the flesh, which are the Israelites. Again. Brethren, my hearts desire, 
Rom. 10.  and prayer to God for Israel, is, that they might be saved. Surely hereof S. Augustin saith thus: Numquid postremò Apostolum Paulum, 
Augustin●.  pro judaeis infidelibus, habentem talia vota, culpabis de quibus ●it: B●na voluntas quidem cordis mei, & deprecatio ad Deum, pro illis in salutem, etc. Lastly, wilt thou blame the Apostle S. Paul, having such prayers for the jews infidels, concerning whom he saith, My good will sure from the very heart, and prayer to God for them, is, for their health, and salvation. Thus these entreat for the whole people, without any distinguishing of them, wishing themselves, estranged from the Lord, and accursed: So that their people might know the Lord, be restored unto his favour, and work his will. So unfeignedly have they loved, and cared for the people of God: and so little have they esteemed themselves, so they might further and promote, the glory and kingdom of the Almighty.  

Gen. 18.23.  Also we read that Abraham prayed for the Sodomites, not being warned so to do, any way by the Lord. And Samuel against manifest prohibition, 
1. Sam. 16.  prayed for Saul. The like also we read of jeremy, 
jere. 32.16.  that entreated for the city. They were repulsed by God, they were not heard; What then? was their prayer ●r●uolous? was it superstitious? was it not of a good mind? was it not of faith? If not of faith, then of sin. It seemeth hard to condemn these wonderful pillars, and instruments of the Church of God, of idle or impertinent prayer. And therefore I like master Caluins' resolution herein, 
In●●it. lib. 3. ●a. 20.15.  who thus speaketh of it, Quamuts repulsam pas●i suerint, durum tamèn videtur, eos, fide privare. Atqui solutio haec, modestis lectoribus (ut spero) satisfaciet: generalibus principijs ●ulios, quibus jubet deus, indignos quoque misericordia prosequi, non prorsus fide carnisse, quamuis in ipsa specie, frustrata eos fuerint opinio. Prudentèr alicubi Augus●inus: 
Aug de civit. dei. li. 22. ca 2  Quomodo (inquit) fide orant sancti, ut petant à Deo, contrà quam decrevit, nempè quia secundum voluntatem eius orant, non illam absconditam, & incommutabilem sed quam illis inspirat, ut eos exaudiat ali● modo, etc. Although these holy men suffered repulse, yet it seemeth a hard point to deprive them of faith. And this solution (as we hope) shall content modest readers, That those holy men, fetched the ground of their prayers, from those general principles, wherein we know God commandeth, to prosecute eu●n the most unworthy persons, with mercy and favour: and not that they altogether, wanted faith, although in outward show their mind and opinion failed them. Most wisely hath Saint Augustin in a certain place: How (saith he) do the Saints pray in faith, as when they ask of God: even against that very thing, which he hath decreed: Sure for this cause: for they pray according to his will, not that hidden and unchangeable will, but even that, which he inspireth them withal, that he may hear them to effect, some other way.  
And as before, we set down the prayer of our saviour Christ, wherein he beheld the secrets of God, in wonderful election towards his flock, and those which his father had given him out of the world: so as he was the Lord and knew all things, 
Io. ●1. 17.  yet he sanctifieth this holy calling, with his prayer, praying for his enemies, and persecutors, saying: F●ther forgive them, for they know not what they do. As before he had given a doctrine, 
Luk. 23. ●4.  Do good to them that hate you and persecute you; 
Mat. 5.44.  Pray for them which hurt you, etc. Even this very doctrine he practiseth in his own prayer. And he not only forgiveth the revengement, but commendeth their salvation unto his heavenly father, of whom, he so cruelly was pierced and tormented. And S. Steven imitateth herein our saviour Christ, who when he was stoned, prayed unto the Lord, saying with a loud voice, 
Act. 7.60.  Lord lay not this sin to their charge. So mercy, pardon, and repentance, is prayed for, even for those most cruel enemies of the Lord, and his saints: of some of whom, yet no doubt it was said, By hearing ye shall hear, and shall not understand: and seeing ye shall see, and shall not perceiu●. For this people's heart is waxed fat, and their ●ars are du●l of hearing, and with their eyes they have winked, 
Mat 13.14.  lest they should see with their eyes, and hear with their ears, and should understand with thei● hearts, and should return a● that I might heal them. 
1. Pet. 2.23.  So then hereunto are we called. For Christ also suffered for us, leaving us an ensample, that we should follow his footsteps, who did no sin, neither was their guile found in his mouth: who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously: to whose example, grant merciful father, that we may more and more be confirmed.  
To conclude then, concerning this point, namely of prayer in Calling, I have somewhat at large set it down, that it may be the better thought on and regarded. For we have heard of the Caller, the merciful God of the cause, his great love, mercy and bounty: of the persons called, All the world, every creature: of the means of calling, his Gospel, his truth, word and sacraments: also the effects of calling, and the reasons whereupon, the prayer of the Apostle in praying for all men, is grounded and established. Lastly, that we do good to all men, that we work in love, that we walk in love, that we judge in love, that we pray in love, according ●o the examples set down. I end therefore this point, with this saying, of that excellent learned man M. Bucer, who unto those that labour in the harvest of the Lord, giveth this most effectull exhortation.  

Maert. Buc. d● cura animat●●●.  Verùm dominus nobis misteria electionis suae, patefacere non vult sed mandat nobis, ut eamus in mundum universum, suumque evangelium praedicemus, omni creaturae. In mundam universum dicit, & omni creaturae. Itaque nobis hoc in omnibus hominibus satis causae esse debet, ut ipsos ad vitam aeternam, omni fidelitate quaeramus, quòd à deo conditi, deique creaturae sunt. Atque ideò dominus etiam commune p●suit nomen, (Omni Cre●turae.) But the Lord our God will not make known to us the mysteries of his election, but commandeth us, that we go into the universal world: and that we should preach his gospel to every creature: this thing (therefore) should be cause enough unto us, concerning all men, That we with all faithfulness, seek them out to the way of eternal life: For that they be the workmanship of God, and be his creatures: and for this cause also the Lord gave forth this common name (Every creature.)   

The fourth part. Of the practice of the Church.  
NOw in the fourth part, we come to the practice of the church of God, from time to time, concerning this kind of public prayer. 
jerem. 6.16.  The counsel of the Lord by the Prophet, is herein most profitable for us. For thus saith the Lord: Go into the streets, consider and make inquisition for the old way, and if it be the good and right way, then go therein, that you may find rest for your souls, etc. So let us go, into the way of the fathers, of ancient churches: and let us see how they have prayed, and I doubt not, but for this matter, we shall rest, whereon to stay ourselves.  
From the mouth of our saviour Christ concerning this: For whom we ought to pray, I find set down thus: Orandum porro esse, non tantum pròse, 
Centur. 1. lib. 1. cap. 4.  verumetiam prò alijs, ex oratione, quam vocamus dominicam, liquet, And moreover a man must pray, not only for himself, but also for others, as appeareth by that prayer, which we call the Lo●ds prayer.  
It should seem that this question, For whom we should pray, hath not been so much doubted of: for S. Basil thus hath, 
Basil. mag. ethic.  Orandum esse pro subditorum profectu, & illius nomine gratias agendas. That we ought to pray for the amendment of the people or subjects, and to give thanks to God in their name. And a learned man jetteth it down after this sort, 
Heerbra●d, Comp●nd. Thiol.  P●ò quibus orandum est? & prò nobis ipsis & prò alijs: prò impetrandis bonis, & avertendis malis quibus precamur publice & privatìm. Sicut salvator noster in oratione dominica docuit panem nostrum etc. For whom ought we to pray? Both for ourselves and for others, for the obtaining of good things, and the turning away of evils, for whom we pray both publicly and privately: as our saviour taught us in that prayer, which w●e call the Lords prayer Give us this day our daily bread, Forgive us our trespasses, Led us not into temptation, But deliver us from evil So we see, to pray for ourselves, for the subjects, for oth●rs, are large terms, & shut out no body. But for so much as we now speak of the Lords prayer, it shall not be amiss, somewhat to say thereof, and to see what good doctrine to our purpose, may be gathered therefrom.  
First (therefore) concerning that prayer, 
Cyprian. Ser. 60 de orat. dominic.  S. Cyprian saith thus, Quae enim potest esse magis spiritualis oratio quam quae à Christo nobis data est, à quo nobis & spiritus sanctus missus est? Quae vera magis apud patrem praecatio, quam quae à filio qui est veritas, de eius ore prolata est. For what more spiritual prayer may there be, than that which is given to us of Christ: from whom also the holy ghost is sent unto us? What more true prayer in the father's presence then that which is from the son: which is the truth, and was spoken by him, 
Aug. epist. 107.  or came forth of his mouth. S. Augustine writing to Vitalis thus saith, Orationem dominicam nosti, nec dubito te deo dicere: pater noster qui es in coelis: lege ●xpositerem eius beatissimum Ciprianum & quemadmodum exposuerit quod ibi dicitur fiat voluntas tua sicut in coelo & in terra diligenter attend, & obedienter intellige: 
Jtem 10.7. lib. 2. de b●●● persever.  profecto docebit te ●rare prò infidelibus inimicis ecclesiae secundum praeceptum domini dicentis, orate pro inimicis vestris, & hoc orate, ut fiat voluntas dei, sicut in eyes, qui iam fideles sunt, & portant imaginem calestis hominis, & propterea caeli nomine digni sunt; ita & in eyes, qui per infidelitatem, non nisi imaginem terreni hominis, portant, & ob hoc, terra merito nuncupantur. The Lord's praie● thou know'st, And I doubt not but thou sayest it to God: Our father which art in heaven, etc. Read blessed Cyprian the expositor thereof, and how he hath expounded those words, where it is said, Thy will be done in earth, as it is in heaven, etc. Diligently attend, and obediently understand. Surely he will teach thee to pray for the infidel enemies of the Church, according to the commandment of the Lord, saying: Pray for your enemies: And this thing pray, that the will of God may be done, as in them which now are faithful, and bear the image of the heavenly man, and for that cause are thought worthy of the name of heaven: So likewise in them, which through infidelity, bear none other, but the image of the earthly man, and for this cause are worthily called earth. And it followeth: Vt ipsis etiam poscamus fidem, quam fideles habent, That we may require of God such faith for them, as the faithful have. As if he should say, Thy will be done in these infidel enemies of the Church, That in such sort as the faithful do, they may come home to the faith, and praise thy name. He calleth them earth, which phrase also, the scripture favoureth. As, For he cometh, 
Psal. 96.13. Gen. 3. Esa. ●.  for he cometh to judge the earth. Thou art earth. Hearken O earth: Sing praises thou earth: meaning herein mankind, dwelling on earth. That being estranged from God, 
49 13.  and bearing the image of the earthly man, they might be converted and know the Lord.  

Instit. lib. 3. cap. 20.43.  And upon this petition, master Caluin saith thus: Inbemur ergo optare: Sicùt in coelo, nihil geritur, nisi ex d●i nutu, placedeque Angeli ad omnem rectitudinem, compositi sunt: Sic terram omni contumacia, & pravitate extincta) eiusmodi imperio subigi. We are therefore commanded to desire, As in heaven nothing is done, but at the Lords commandment: and that the Angels of God, in ready sort are set, to his direction and government: So likewise, that the earth (all stubbornness and wickedness extinguished) may in like government and empire, be brought under, and be subjecteth unto him. So should we be zealous on the lords behalf, That we must pray, That all may know him, that all may obey him.  

Chrisost in 6. ca Mat. hom. 20.  And Chrisostome noteth hereupon, Et ru●sus communem omnium curam, unumquemque orantium suscipere praecepit. Nòn enim aixit, Fiat in me, vel in nobis voluntas tua, sed prorsùs ubique terrarum. Vt scilicèt eradicetur error, & veritas inseratur: atque undique vitijs; explosis, virtus revertatur, Inque illius cultu nihil prorsus terra distet à coelo. And again he hath commanded every one that prayeth, to take in hand a care, common to all. For he said not, Let thy will be done in me, or in us; but altogether every where on earth: That surely error may be rooted out, and the truth may be graffed in, and on all sides, vices being put to flight, virtue may return. And that in worship belonging to God, The earth may nothing at all differ from heaven. So that for the glory of God, he that prayeth, must put on a care common to all. And again, master Caluin. 
Cal. harmo. ●uang.  Sed hic iubemur alio modo precari, ut siat eius voluntas, nempè ut placidè, ac sinè repugnantia, illi obtemperent omnes creaturae. Quod ex comparatione, meliùs liquet: Nam sicùti Angelos, etc. But here we are commanded to pray in another sort, That his will may be done, that is, that in ready so●t, and without resistance, all creatures may obey him; which thing better appeareth by a comparison. For as he hath his Angels ready at all his commandments, whereupon they are called his ministers, always ready in his obedience and service: So desire we that the wills of all men, may be fashioned into such a consent of God's justice, that of their own accord, they yield themselves whither so ever he calleth them. And sure this is a godly prayer, when we submit ourselves to the will of God, and like the things, that please him. But this prayer containeth yet some thing further, that is, that God (all stubbornness of man, which ceaseth not to rebel against him: being abolished and driven away:) That (I say) God would make them tractable and humble, That they will and desire nothing, but that may please him, and be to his liking.  
Lastly, Saint Cyprian hath thus again, 
Cyprian ser●●. 6. de orat. dominic.  Antè omnia pacis doctor, atque unanimitatis magister, singulatìm noluit, & privatìm prccem fieri: ut quis cum precatur, pròse tantum precetur. Nòn dicimus, pater meus qui in coelis es, nec panem meum da mihi hodiè: nec dimitti sibi tantum unusquisque delicta postulat; aùt ut in tentationem, non inducatur, atque à malo liberetur, prò se solo rogat: publica est nobis & communis oratio, ut quando oramus non prò uno, sed pro populo toto oramus. Quia totus populus, unum sumus; Deus pacis & concordiae magister, qui docuit unitatem, sic orare unum, prò omnibus voluit, quomòdo in uno omnes, ipse portavit. Before all things, this doctor and teacher of peace, and master of unanimity and agreement, would not, prayer should be made for one alone, or privately: As, that a man when he prayeth, should pray only for himself. We say not, My father, which art in heaven; neither give me my bread this day; neither doth every man require, his sins to be forgiven unto himself, only: or that he may not be led into temptation, and be delivered from evil: doth he ask for himself alone. It is a prayer public and common unto us. And when we pray, we pray not for one alone, but we pray for the whole people; For being the whole people, yet are we but one. The God of peace and master of concord, who hath taught unity would so; one man to pray for All men, as he in one bore us all.  
So we learn and behold, how according to the commandment and prayer set down by our Saviour Christ, the Church hath prayed, in that his prayer, and what was meant thereby, and to whom it had relation: and in these expositions, we learn also, how we ought to be affectioned & minded towards the world, and mankind therein. And hitherto we see, that even in this prayer of the Lord: Prayer for all men, and for all mankind, to be obedient to the will of their heavenly father, is a public exercise, and practise of the Church of God. Now let us go forward.  

●ent. 2. lib. 2. cap. 7.  Secondly, we read in the forenamed book, this title, Canon's apostolorum ex vetustis & catholicis codicibus descripti. That is, Canons of the Apostles, drawn forth of ancient, and catholic books. Amongst them ye find thus, Canon de communibus precibus: That is, a rule concerning common prayers. And it is S. Paul's rule, Ante omnia, etc. 
1. Tim. 2.  Before all things let prayers, and supplications, intercessions, and giving of thanks be made for all men, for kings and all that are in authority: that we may lead a quiet and peaceable life, in all godliness and honesty. As concerning this rule of prayer, and the interpretation thereof: enough hath been said heretofore: So yet the thing we are to mark here, is, the practice thereof, and that it is a rule set up for common prayer in the Canons of the Apostles: and I have no doubt, but even so received, by the church of God even to this day; For as Paul delivered it to Timothy for Ephesus: So now this teacheth that it was a rule for all Christian churches; and therefore it is written concerning S. Cyprian, 
C●ntur. 3. cap. 6.  Et testatur Ciprianus li. 2. epistola. 4. & li 3. epistola. 1. & in serm. sexto de oratione dominica: Publica (inquit) est nobis, & communis oratio, non pro uno, sed pro toto populo. Saith Cyprian in his second book, etc. We have public and common prayer; not for one, but for the whole people. And again, 
Cent. 4. cap. ● cap. 7.  they ordained holy prayers for all things necessary, for the happy state of the empire, for emperors, for the peace of the church, for public tranquillity, for the enemies, for infidels, and such as were not yet converted, Orasse etiam eos prò dissentientibus & haereticis. And they prayed also for them, that dissented from the church, and for heretics. So well agree all these things to our Saviour Christ and his Apostles, that so before had set down and taught.  
According hereunto (an example to be marked) the holy man & servant of the Lord, Policarpus, as it is written of him: was accustomed even whole days and nights, to continue in prayer, and to pray most humbly to God, for the peace of all churches throughout the whole world: spoken to the shame of many of us in these days, unto whom there is no touch, sorrow, or affection for the afflictions of joseph, 
Am●s. 6.6.  but they drink wine in bowls, and anoint themselves with the chief ointment, their eyes swell with fatness, and they do what they list: Walking on still, in gluttony and drunkenness, 
Psal. 73.7.  in chambering and wantonness, in strife and envying: neither crucifying the flesh, nor remembering the day is at hand, nor yet seeking to put on the Lord jesus Christ, 
Rom. 13.14.  That they might live and rest with him for evermore. Therefore goeth my people into captivity, because they have no knowledge, etc.  
The same holy father, writing to the Philippians, which epistle also Irenaeus commendeth, giveth this ●ule of prayer, Prò omnibus sanctis orate, 
1. Tim. 2. Polic●rp. ad Philip. Dio●●s. Ar●opag Iren. advers. haeres. valen. lip. 3. cap. 3.  orate etiam prò regibus, & potestatibus & principibus, atque prò persequentibus & odientibus vos, & prò inimicis crucis, ut fructus vester manifestus sit in omnibus, ut sitis in illo perfecti. Pray ye for all the saints, pray ye also for kings, powers, authorities, and princes, and for them that persecute and hate you, and for the enemies of the cross, that your fruit may be made known in all things, and that you may be perfect in him.  
S. Augustin, a man that highly reverenced S. Cyprian, and much allowed and alleged his interpretations, and concerning the prayers of the church, had much ado with many adversaries. This father disputing against them, that thought that for the prayers of the saints, All guilty whatsoever were to be spared, Etiam prò Angelis, quibus paratus est, 
Aug de civit. dei, lib. 21. cap. 24.  ignis aeternus, ut deus sententiam suam mitiget, & reflectat in melius, eosque ab illo igne, faciat al●●nos, etc. Even for the Angels, for whom eternal fire is prepared, that God would mitigate his sentence, and show favour, and deliver them from that fire, etc. Vt misericordia non patiantur, quod veritate merentur, quod nemo sanae fidei dixerit, nemo dicturus est, etc. That through mercy they might not suffer that which in truth they deserve: which thing none of sound faith hath ever spoken, neither will any man speak. At last he cometh to the prayers of the church, concerning mankind, distinguishing them from the other, and he speaketh after this sort: Nunc enim propterea pro eis orat ecclesia, quos in genere humano habit inimicas, quia tempus est poenitentiae fructuosae. Nam quid maxime pro eis orat, 
1. Tim. 2.  nisi ut det illis deus, sicut dicit Apostolus, poenitentiam & resipiscant, de diabol● laqueis, à quo captivi tenentur, secundum ipsius voluntatem denique si de aliquibus, ita ecclesia certaesset, ut qui sunt illi etiam noscet, qui licèt ad huc, in hac vita sint, constituti, tamen predestinati sunt in aeternum ignem, ire cum diabolo, tam pro eis non oraret, quam nêc pro ipso. Sea quia de nullo certa est, orat pro omnibus duntaxat hominibus, inimicis suis in hoc corpore constitutis: nec tamen pro omnibus exauditur: pro his enim solis exauditur; qui etsi adversantur ●cclesiae; ità tamen sunt praedestinati, ut pro eis exaudiatur ecclesia, ut filii efficiantur ecclesiae. That is, But now therefore the church prayeth for those, whom in mankind she hath her enemies, because that now is the time, of fruitful repentance: for what especially doth the church pray for, for them; but that God would grant unto them, (as the Apostle speaketh) repentance, and that they might reclaim themselves, from the snares of the devil, of whom they are held captive according to his will. To be short, if concerning any persons, the church were so certain and sure, that she did also know who they were, who although they be here placed, yet in this life: yet are predestinate to eternal fire, to go with the devil: the church would no more pray for them, than she doth for him himself: But because she is certain of none, she prayeth together for all men, her enemies constitute in this body: neither yet for all is her prayer heard; For she is ●eard for them only which although they be enemies to the church: yet are they so predestinate, as that the church is heard for them and they are made the sons and children of the church.  
The ch●rch (saith S. August.) praith not for damned spirits, or devils, but for her enemies in mankind. The reason is: it is a time of fruitful repentance: and the church knoweth not amongst them, who they are, that are predestinate to eternal fire. ●or if she did, she would pray no more for them, than she did for the devils: but because she is certain of none, she prayeth only for all men, and her enemies: though her prayer be not heard for all; a notable place to be considered and well pondered, as well concerning public prayer, as also concerning the judgement of the church.  

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

Ex●men concilij Trident. de invocat. sanctorum.  Vt fiant obsecrationes, postulationes, & gratiarum actiones, pro omnibus hominibus (inquit): Quam legem supplicationis, itâ omnium sacerdotum & omnium fidelium, d●uotio concorditer tenet, ut nulla pars mu●di sit, in qua huiusmodi orationes non caelebrentur, à populis Christiani●. Supplicat ergo ubique ecclesia deo, non solum p●o sanctis & in Christo iam regeneratis, sed etiam pro omnibus infidelibus, & inimicis crucis Christi, pro haereticis & s●hismaticis. The author of the book of the calling of the Gentiles, whether it were Ambrose, or Prosper, expounding the place of Paul, 1. Tim. 2. That prayers, intercessions, and giving of thanks be made for all men (saith he): which law of praying and entreating the Lord, the devotion of all Priests and all the faithful, doth so with one consent hold, as that there is no part of the world, in the which this sort of prayers are not celebrated, of Christian people. The Church (therefore) doth every where entreat the Lord, not only for the Saints, and such as are in Christ already regenerate; but also for all infidels, and enemies of the cross of Christ, for heretics, for schismatics, etc. And he addeth further, Et talia exempla multa extant in historijs quòd tempore belli pestis, tempestatum, terrae motuum, decretae & caelebratae fuerint, tales publicae ad deum supplicationes. And such examples many, are extant in histories, That in the time of war, of the plague, of tempests, of earthquakes, such kind public supplications to God were decreed and celebrate.  
Here is fi●st to be noted, that it was the Apostles rule, and therefore publicly, All priests, All the faithful, prayed for All people, for All infidels: There is no part of the world, in which there is not such public prayers: Then I doubt not, but we of the English Church, do pray like some part of the world.  
And Chris●stome upon the same rule, hath thus, 
Chrisostome.  Quasi c●mmuni● quidam totius orbis pater sacerdos est, Dignum igitur est, ut omnium curam agate, omnibusque pro●ideat, sicùt & d●us cuius ministerio seruit, & fungitur vice: The Priest or Minister, is as a certain common father of the whole world: It is meet (therefore) that he take the care of all, and do foresee for all, as God, in whose ministery he serveth, and in whose stead he is, etc. And following, Atque id noverunt fideles, etc. And the faithful know, how every day, morning and evening, p●aiers are powered out to the Lord, and how for all the world. And for kings, and for all that are in authority, obsecrations and intercessions are done of the Church.  
And saint Augustine, 
P●ulinus Augustin● epist. 58.  when Paulinus moved this question: Whereas Saint Paul (saith he) saith: I beseech you therefore, first of all prayers, supplications, intercessions, and giving of thanks be made, for all men, etc. I pray you expound unto me, what difference there is in this diversity of words. 
Aug. Paulin● epist. 59 quest. 5.  Saint Augustine setting forth his judgement therein at large, taketh occasion to show, how in public prayer, the same rule of Saint Paul is used, making ther● of a long discourse (whereunto I remit the godly reader:) Part yet of the words are after this sort: Multa quippè hic dicipossunt, quae improbanda non sunt, sed eligo in his verbis hoc intelligere, quod omnis, vel penè omnis frequent at ecclesia: ut precationes accipiamus dictas, quas facimus in caelebratione sacramentorum, antequam illud quod est in domini mensa, incipiat benedici: Orationes, cum benedicitur & sanctificatur, & ad distribuendum comminuitur, quam totam petitionem, ferè omnis ecclesia, dominica oratione concludit. For hereof many things may be spoken, which are not to be misliked. But I choose in these words to understand this thing, which all, or almost all, the Church doth frequent, as that we take Precationes, or Prayers, then to be made, which we make in the celebration of the Sacraments, before that begin to be blessed, which is upon the Lord's Table: (Orationes, entreatings or requests) when it is blessed, and sanctified, and is broken to be distributed. All which petition, almost the Church doth conclude, with the Lords prayer. And following: 
1. Tim. 2.  Vt his brevitèr perstrictis non putaretur negligendum esse, quod sequitur prò omnibus hominibus, prò regibus & ijs, qui in sublimitate sunt, ut qui etiam, etc. That these things thus briefly knit together, it might be thought, that that which followeth, was not to be neglected; For all men, for kings, and all that are in authority, that we may lead a quiet life in all godliness and honesty. Hitherto have we spoken, concerning the prayers of the Church: Namely, of the Lords prayer, and of the rule of the Apostle, set up, used, and followed: and that they comprehend in them the hearty desires of the Church, and Gods children, for the propagation of the Gospel, the conversion of mankind. That all nations may understand and see the salvation of our God.  
Now then, these things being so, and that the prayer of the son of God, was of such account, as to be repeated in the Church, and the rule of the Apostle observed alike, with all fidelity: how dare some amongst us say, That the Lords prayer is not to be said, or not to be repeated. The Lord saith, Pray thus: 
Matt. 6.9.  The Apostles did as he commanded: The Church of God customably prayeth it: and we in these latter days, come and disdain the same. On the other side, Saint Paul's rule to pray for all men, A rule of public prayer in the Church of God, from the Apostles. And we in these latter days, say: All men are not to be prayed for. Thus we fleet, and are carried about with every blast of doctrine, not searching the causes or foundations thereof.  
Now (therefore) say: After these examples thus showed and practised by the Fathers, how should the Church of England, have set down her public prayers, Truly, to answer unto God; learnedly, for example unto others; faithfully, for the edifying of simple ones: How (I say) should they religiously, have set them down, for those purposes; if they had not followed the example of Christ, of the Apostles, and of the Fathers, walking in their steps? And (therefore) I do verily think, that the holy and reverend Fathers, so setting them down, (as in our common prayer book appeareth) saw far more into the state of the primitive Church, and so successively in the church of God, than many a one, that reprehendeth or findeth fault in these days.  
We end the ministration of the Sacrament of the holy Supper of our Lord, and the Sacrament of holy Baptism, with the Lords prayer. Have not the Fathers received it by practice? 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 prayer. And have not they discharged themselves, like good men, in following the pattern of the ancient Church, and of the Church of God?  
Again, we pray in the Litany, That it would please thee to have mercy upon All men. Also we pray. Have mercy upon All jews, Turks, Infidels, and heretics, etc. Doth not the Lord so command, to pray for our enemies, to pray for them that persecute us? Saith not Saint Paul, Pray for all men? Shall not this be a rule for God's Church as long as we live? Nescie●tes quis ad numerum praedestinatorum, 
August. Dionis. Car●hu. in 18. ca M●●. Artic. 32 fol. 61. ●x Aug.  & quis ad sortem, reproborum pertineat, sic affici debemus, charitatis affectu, ut velimus omnes salvari, & ideo omnibus fraternae correptionis debemus affectum imp●ndere, sub spe divini auxilij. We not knowing who belongeth to the number of the predestinate, and who belongeth to the lot of the reprobate, should so be touched with the affection of love, as that we would A●l men should be saved: and therefore we must bestow the affection of brotherly reproving, upon all: under hope of the heavenly, and divine help of God. And if we be to bestow the affection of brotherly reproving or chastisement, than our prayer also, and what so ever may further, the good and amendment of our neighbours and brethren.  
Also, ●fter the reading of the Gospel, we read thus: For the whole state of Christ's Church, etc. Almighty and everliving God, which by thy holy Apostle, hast taught us to make prayers and supplications, and to give thanks for All men, etc. Is not this after the rule of the Apostle, and according to the example of S. Augustine, in the place above cited? how then are these things so much misliked? that some when they minister the Sacraments, or do preach, leave out the Lords prayer, as unworthy to stand there, or too childish to be said. Othersome by no means, will pray for All men.  
When Saul pursued David, and that David now had pleaded his innocency, that Saul could not deny the same. Then Da●id said, After whom dost thou pursue? 
1. Sam. 24.14  After a dead dog, and after a flee; the Lord therefore be judge, and judge, betwixt thee and me, and see and plead my cause, etc. So it seemeth to me, that this rule of the Apostle speaks against them. The Lord plead my cause betwixt you and me, th●t have brought in errors, disquieted the church, and abused the people infond opinions.  
After the time of the fathers above mentioned, the prayers of the church began to be corrupt; and as I read. 
Examen. con●. Tr●●en●●.  Pontificiorum historiae narrant invocationem sanctorum, additam & insertam esse litaniae, à Gregorio Magno, circà annum dom. 600. The histories of the Popes do show, that invocation of the saints added and inserted to the Litany, by Gregory the great, about the year six hundred. Therefore, let us look into the practice of the reformation of our days, and let v● see how much unlike unto the church of England, in this point they are, or whether they agree in one or no.  
First therefore there is a book, whose title is thus. 
The church of Scotland, and th● Engl●sh Geneva church.   
The form of prayers and ministration of the sacraments etc. Used in the English church at Geneva, approved and received by the church of Scotland, etc.  
Printed at Edenbur●h 1565.  
In that book there is a prayer named, For the whole state of Christ's church: and therein we read thus; Furthermore, for as much as by the holy Apostle we be taught to make our prayers, and supplications for All men: we pray not only for ourselves here present, but beseech thee also to reduce all such as be yet ignorant, from the miserabl● captivity of blindness and error, to the pure understanding of thy heavenly truth. That we all with one consent and unity of minds may worship thee, our only God and saviour.  

Geneva.  The very same words ye read in the (Geneva English) with this title: Approved by the famous and godly learned man, M. john Caluin. Printed at Geneva. 1556.  
The very same words, ye read in a book of the form of Common Prayers, 
Reformed church's.  administration of the sacraments, agreeable to God's word, and the use of reformed churches: Printed at Midleburgh. 1587.  
Secondly the church of Scotland, in a prayer called, Another manner of prayer after the sermon; ye ●ead thus: Moreover we make our prayers unto thee, O Lord most merciful father, for All men in general, that as thou wilt be known to be the saviour of all the world, by the redemption purchased by thine only son jesus Christ: even so that such as have been hitherto holden captive, in darkness and ignorance, for lack of the knowledge of thy gospel, may through the preaching thereof, and the clear light of thy holy spirit, be brought into the right way of salvation.  
These words the book of reformed churches, of Midleburgh above specified, somewhat changeth, saying, Moreover we make our prayers unto thee, O Lord God most merciful father, for All men, that as thou wouldst have all sorts of men saved and come to the knowledge of the truth: so it may please thee, that such as have been hitherto holden captive in darkness, and ignorance, for lack of the knowledge of thy gospel, may through the preaching thereof, etc. As above, so have we here, the example of other reformed churches also: all which we see, keep the Apostles rule, pray for All men, for all such as be yet ignorant, for all men in general, for such as are captive in darkness and ignorance. And sometime end the same their prayers with the Lords prayer also: So do we behold prayer for all men, and even the very Apostles rule, in the church of God, continued from time to time: and thus much for the practice of the church.   

The fift part. The Objections against it answered.  
NOw we come to the fift and last place, which is concerning the objections, against this ancient, public, charitable, and religious prayer of the church, for universal mankind: which whosoever backbiteh or speaketh against, he backbiteth and speaketh against the word of God, and against the ancient order of prayer of God's church, as sufficiently hath been declared.  

The first Objection. WE ought not to pray for all: because All shall not be saved.  
The Answer.  
We have no such rule in scripture, that saith, we ought not to pray for all: but we have a rule of S. Paul's, that saith, Pray for all men: But a rule that saith, Pray not for all men: I find none such. Him therefore that flatly inferreth a contradiction against the scriptures of God, the church of God ought to suspect. For Christ we know, and Paul we know, but who is this? That he should set down a rule against the Lord his God. We may say unto him as Moses said sometime to the presumptuous, 
Num. 16.11.  Ye take too much upon you, ye sons of Levi.  
Secondly, the proposition here inferred, hath his foundation in calling, and in the outward service due unto God, in prayer, in his congregation upon earth: the conclusion or reason is drawn from the purpose of God in election, and applied & joined thereunto, which ought not to be. For from outward calling, to secret election, we may not reason. Thirdly the Apostle, preventing all such cavilling, teacheth us to reason far better, saying: Pray for all men, For God will have all men to be saved.   

The second Objection. IN mankind there are reprobates: and we ought not to pray for reprobates.  
The Answer.  
The Lord in his Commission saith not, Go preach, to elect and ●●probate: bu●▪ P●each the Gospel to ●uery creature: he doth not ●●stinguish th●m to our hands: but looketh for increase. Again, We pray for the salvation of All, whom w● know to be created to the image of God: and unto whom t●ere is the same nature with us: on the other side, we lean the destruction of those to God's judgement, whom h●e himself knoweth to be reprobat●s Lastly, we say as master Caluin saith, 
Cal●in joh. 17.  Hunc & illum & s●ngulos, optare debemus saluos esse, atque ita complecti totum humanum genus, quià nen dum distinguere licet electos à reprobis. We ought to wish this man and the other man, and so every man to be saved, and so comprehend All mankind. For as yet we may not distinguish or separate, the elect from the reprobate.   

The third Objection. 
Io. 17.9.  Our saviour Christ saith: I pray not for the world, etc. He would not pray for the wicked ones in the world. We should do so to. etc.  
The Answer.  
This prayer of the Lord, was particular unto himself as the great shepherd of our souls, and therefore not to be drawn into example of us, (whereof is enough spoken before.)  
Again as one noteth upon the words, 
Dionis. Cart. in johan. 17. Artic. 41.  Chr●stus ut deus & homo, novit distinctè & plenè, qui & quot essent, saluandi, qui etiam, & quot essent damnandi. etc. Christ as God and man, both distinctly and fully knoweth, who and how many should be saved; who also, and how many should be damned: We prostrate before his majesty, dare not speak or presume any such thing.  
But let us see how Christ hath prayed, 
john 17.20.  and how he teacheth ●o pray, for in the same Chapter he saith: I pray not for these alone, but for them also which shall believe in me, through their word. He prayed not only for them which were present, as in the ninth verse: but also for them which were to come, and should believe in him. Also according to the prophesy long before of him: he prayed for the transgressors. 
Esai. 53.12.  So (as we read) in the Gospel, he fulfilled it, saying, Father, 
Luke 23.34  forgive them, for they know not what they do. Upon which words, a learned Father saith, 
Pet. Martit Loci come.  Oblitus suorum malorum prò suis crucifixoribus, id est, prò nobis orat, qui nostris peccatis illum crucifiximus: Ignosce illis, qui à nesciunt quid faciunt. He forgetting his own injuries, prayed for his Tormentors or crucifiers, That is for us, who with our sins have crucified him: saying, Father, forgive them, for they know not what they do. And in this we are to follow the Lord; in the other, to know the Lord: and in both, to honour him.   

The fourth Objection, IF it be lawful to pray for the salvation of Reprobates: Then is it lawful to pray, for judas, and Saul, and Esau: of whom the Scriptures do testify, That they be rejected of the Lord. judas is called the lost child of perdition, and a devil. john 6. Esau is said to find no place to repentance, Though he sought the blessing with tears. Heb. 12. And of Saul, the Lord himself in express words said, that he had rejected him. 2. Sam. 7.  
The Answer.  
Let us suppose that Esau, Saul, and judas, were alive: and so first let us speak of them: Secondly of the Reprobates. Of Esau first, For yer the children were borne, and when they had done neither good nor evil, etc. It was said unto her: 
Rom. 9.11.12  The elder shall serve the younger. Now after this voice of the Lord concerning the children, Let us see whether the Church cast him off also, as rejected of the Lord, and unworthy of his house, unworthy of their prayer, unworthy of their company. First, 
Gen. 25.27,  it is said, And the boys grew: Then it is said, And Isaac loved Esau; 
28.  Then it is said, Make me savoury meat, that my soul may bless thee or I die. Surely master Caluin giveth this judgement: 
Cap. 27.4.  Consortes externa vocationis peraequè fuisse Esau & jacob, undè patet arcano dei consilio, segregari quibus communis erat vocatio, 
Cal. in Gen. ca 25. ver. 23  That they were both alike, companions of outward calling, (I mean Esau and jacob) whereby it is plain, That they were separate, by the secret counsel of God, unto whom yet the calling was common.  
But after many his wicked fruits: Let us yet see again the judgement of the Church, and how jacob and his people entertained him. jacob saith to his messengers, Thus shall you speak to my Lord Esau, etc. 
Gen. 32.4.  Thy servant jacob saith thus. And in his prayer, 
Verse. 11.  Deliver me from the hand of my brother Esau. And again, For I have seen thy face as though I have seen the face of God, etc. And oft he calleth him, My lord 
Gen. 33, 10.  Now then we see, he was not rejected of his parents: the children had one calling outward alike. jacob knowing the fruits of his life, disdaineth him not, calleth him not Reprobate, rejecteth him not: He termeth him Lord, Brother, as the Face of God: entertaineth him, as one would entertain a brother, in the Lord, showeth the kindness of Christian to Christian: Yea, and I doubt not, prayed oft, that God would turn his heart; For why should not he show that kinknesse towards his brother, towards whom he gave such gracious words? And why should not he in charity, do 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 deal otherwise in these days, than these Fathers did: or should reject him for a Reprobate, till the Lord had revealed him, and rejected him (as we shall see of Saul.)  
secondly, concerning Saul, as if he were alive. Was he not entertained by Samuel after this sort: 
1. Sam. 9  Did he not feast him, set him in the highest place, Said he not unto him; Whose shall the beautiful things of Israel be, belong they not to thee, and to all thy father's house? powered he not oil upon him, 
1. Sam. 10.  signifying the gifts of the holy Ghost? Did he not kiss him, and said, Hath not the Lord appointed thee, to be the captain over his inheritance? Did not Saul prophesy with the Prophets, and was he not changed into an other man? Said not Samuel to him, 
Verse 8.  Do what thou hast to do, for God is with thee, and I will come to thee to Gilgal, to sacrifice whole burnt offerings, 
9  a●d peace offerings: and did not God give him another heart? Did not also Samuel say to the people, 
24.  See ye not him, whom the Lord hath chosen: and how there is none like him amongst all the people: and did not all the people shout & pray for him, and say, God save 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? Add hereunto all the kindnesses of David. It were too long to set down all, etc. Now look here: what prince of Israel could be better received, and that which ●as done, was done according to the mind of God: and that which was performed towards him, was of the Prophet of God, was of the people of God: and that not in policy; but in Religion. He was anointed, kissed, feasted, he prophesied, was with the Prophets, was at the service of burnt offerings, and peace offerings: the people shouted, they prayed for him, the good ones followed him, the sons of Belial despised him, he is cherished and reverenced, for the Lords anointed: And what more would they have done to David himself?  
So Saul is received and entertained as is before, as the instrument of God, the man that shall reign over my people, 
1. Samuel 9  he is now changed into another man, the people show their cause to him, 
Verse 9  and the tidings of the men of Iabes. And the spirit of God came upon Saul; When he heard these tidings, 
1 Sam. 11.6.  he heweth the oxen in pieces, numbereth his people, came upon the enemies in the morning watch, slew the Amonites till the heat of the day. The enemies are scattered, the people greatly rejoice, and are knit to their king: Samuel and the people go up to Gilgall, made Saul king there before the Lord, offered peace offerings before the Lord, and there Saul and all the men of Israel rejoiced exceedingly.  
And thus far we see the acceptation of Saul, his commendation from the mouth of God, the prophet of God approving him, God himself assisting him with his spirit, by the hand of God he and his people obtain a noble victory. Lastly, we find Samuel and the king and the people serving the Lord together, and offering peace offerings before the Lord: and all Israel and they rejoicing and triumphing exceedingly: 
1. Sa. 12.3.  Samuel also declaring his integrity, and innocency, speaketh before the Lord and his anointed. Thus here is God's hand and assistance, the prophet's approbation and counsel, the king discharging his function, the people gladly obeying. Saul is the king, and Saul the Lords anointed. All rejoice in God; No rejection, No contempt of the king, No name of Reprobate: And therefore no cause, but that he was favoured and taken as the good instrument of God, for their defence, for a good man, for a captain and companion in God's business, and so reputed amongst them. And thus Saul had now been king one year, and he reigned two years over I●raell, 
1. Sa. 13.  that is, as some interpret, he reigned this long lawfully. Not rejected of the Lord, nor forsaken of his spirit: and as other some say, he reigned in his goodness and innocency this long: though in his corrupt and malicious mind, he reigned more years; and this much of his estimation and proceed in his kingdom: and herein not revealed as a castaway or reprobate.  
But now of his fall and rejection. Saul had great experience of the goodness of the Lord: who chose him, when he was little in his own eyes, and adorned him with his gifts knit the people unto him, blessed his handiwork, gave him victory: Now than he must be tried whether in adversity, 
Verse. 6.7.8.  in the falling away of the people, whom before he saw stand to him: In this straight the people being scattered, whether he will trust to the Lord, stand to him, or depend on flesh, on the help of man, on the strength of his host, of the people, or no. And for that Saul had destroyed a garrison of the Philistims, Israel was an abomination unto them, the Philistims come up against them as the sand of the sea: Israel is in distress, and hide themselves in rocks and holes: etc. Some went over jordan; all that followed Saul were dismayed and afraid: 
Verse ●.  he tarried the seven days, the time appointed by Samuel; and without Samuel, which he should not have done, calleth for the burnt sacrifice, and peace offerings, and offered a whole burnt sacrifice.  
For this work, what reasons soever he alleged, Samuel said unto him, Thou art become a fool, thou hast not kept the commandment of the Lord thy God, 
Verse 13.  etc. But now thy kingdom shall not continue, The Lord hath sought him a man after his own heart, etc. Concerning this trespass of Saul divers interpreters discourse diversly what it was, and wherein it consisteth: which I omit. I take it, the sum is, God's order in taking war in hand, was not observed; sacrifice to God, was not duly and rightly administered; 
V●rse 11.  Saul cast his eye too much on the defection and inconstancy of the people; God the strength of Israel, was not in all things preferred: the enemy and his cruelty more thought upon then God's deliverance. For he should have consulted with Samuel, and Samuel should have taught him the Lords will, they both should have sacrificed and served the Lord together: and so at the prophet's mouth to have learned what he should do, as chap. 10. Verse 8. But his heart being full of infidelity, he made a way to his own rejection: 
Verse 13.  otherwise (as the prophet saith) For at this time would the Lord have established thy kingdom upon Israel for ever, but now thy kingdom shall not continue. And this is the first defection of Saul.  
Secondly, Samuel said unto Saul, Now therefore hearken thou unto the voice of the words of the Lord, 
1. Sam. 15.3.  Go and smite Amalec, and destroy all that appertaineth unto them: He returneth from the victory, He boasteth saying, I have fulfilled the commandment of the Lord, etc. Having spoken like an hypocrite, 
13.  he heareth from the Prophet: The Lord hath dealt graciously with thee, made thee head of the tribes of Israel, 
19  anointed thee king. etc. He bade thee go and destroy the sinners, the Amalechites, 
20  thou hast not harkened to the voice of the Lord, but hast turned to the pray, etc. Saul even against God and his own conscience, answereth, That he hath harkened to the voice of the Lord, and hath gone the way which the Lord sent him unto, etc. He is further reproved by the Prophet: To obey, is better than sacrifice; and to hearken, is better than the fat of rams: Because thou hast cast away the word of the Lord, therefore he hath cast away thee also from being king. Lastly, 
24.  he confesseth, saying: I have sinned, for I have gone further than the saying of the Lord, and thy words, because I feared the people, and obeyed their voice. Then he heareth: Thou hast cast away the word of the Lord, 
26.  and the Lord hath cast away thee, that thou shalt not be king over Israel, and the Lord hath rend the kingdom from thee this day and hath given it to a neighbour of thine, etc. And Samuel came no more to see Saul. Samuel mourned for Saul, and the Lord said, How long wilt thou mourn for Saul, seeing I have cast him away from reigning over Israel.  
Now here is saul at the last in his rejection; at the first honoured, received, allowed, and prayed for: now cast off from the Lord, & from his kingdom. Concerning him and such like, hypocritical service and obedience to God, 
Inst. li. 3. ca 2  saith master Caluin: Quemadmodum radicitus non haeret in reprobis, de paterno dei amore pe●suasio: ità non sollide eum reddamant ut filii, sed mercenario quodam affectu ducuatur. As the persuasion of the fatherly love of God, doth not stick rooted in Rebrobat●s, so they love him not again as sons: but of a certain affection, as of an hireling. 
Inst ca 4.33 1 Sa. 15.23. 2. Sa. 12.18.  And again, Cum Saulem regno abiecit, puniebat ad vindictam; cum Davidem paruulo suo orbanit, ad emendationem corripiebat. When he rejected Saul from his kingdom, he punished him to further destruction: when he deprived David of his young infant, he chastised him to amendment, Here we are to note three circumstances. 1. The walking of Saul. 2. The service and duty of the church. 3. The work of God.  
Saul walking as an hireling, though graciously adorned by God many ways: the church in service to God, in love and obedience, towards their king, in all humility and subjection for that time conforming thems●lu●s. Lastly, God himself revealing the hypocrite, and casting him out, and commanding the Prophet not to pray for him. To conclude then, if we would in these days discharge our duty: pray for All men, and our brethren, until the Lord reveal the hypocrites and Reprobates, and do single them out, as he did Saul, and as our Saviour Christ did judas, and then to reject them, (as performing our obedience to God, because he so commandeth) and until that time perform the service and duty of God's children, and of the Church of God, all this controversy were at an end: and we should not jangle so much about the thing, we know not what it meaneth. In that the Prophet prayeth for Saul, 
L●ci come. P●t. Mar●.  Martyr saith, He mourned for Saul, longer than he should have done: but the good zeal, hath for the most part, love joined with it. And master Caluin saith: It is an hard point yet, to deprive the Prophet of God, of faith herein: but of this I have spoken enough before.  
Having thus much discoursed according to the Scriptures, concerning Esau and Saul, I will speak the less of judas. Peter Martyr saith thus of Saul, and him both, Vocatus est Saulus ad regnum, at non ad salutem: 
Loci come. cap. de voca●.  & judas quamuis ad Apostolatum ad scitus est, non tamèn redemptionis per Christum particeps fuit. Saul was called to a kingdom, but not to salvation: And judas though he were allotted to the Apostleship, yet was he not partaker of redemption by Christ. First (therefore) he was not revealed, by the Apostles which were the servants: but by the Lord, For jesus knew from the beginning, 
john. 6. ●4.  which they were that believed not: and who should betray him, And again, Have I not chosen you twelve, 
70.  and one of you is a devil. And, 
john 13.26.  He it is to whom I give the sop: and he wet the sop and gave it to judas Iscariot: Thus Christ revealed him, and not the disciples.  
Secondly, the Disciples thrust him not out: For, it is written, For he was numbered with us, 
Act● 1.17.  and had obtained fellowship in this ministration. He therefore hath purchased a field with the reward of iniquity, and when he had thrown down himself headlong, he braced in sunder in the midst, and his bowels gushed out, etc. This traitor and reprobate, therefore, a repiner against good works, a lump of covetousness, an imp of Satan, a traitor to the Lord, an enemy to himself: chosen yet, & put in place by the Lord, is to be thought upon, and considered of us, especially for these three respects. 1 For judgement. 2. for comfort. 3. for example.  
For judgement, That such as come in high place, and in the dignity of the ministry, should attend their calling, abstain from filthy lucre, do the work of the servant of the Lord, set before their eyes, the greediness, the impudency, the covetousness, the sudden ruin, and fearful end of this traitor. And that they seek not their own, as he did, but the things that belong to jesus Ch●ist.  
Secondly, for comfort, Though there enter into the Church ravening wolves, seeking to devour the flock, yea Apostates and enemies to the cross of Christ: yea and sometime spring from amongst themselves, That they should be comforted herein: and in patience possess their souls, To think, it is no new thing, but as also was verified in the Church, and in the time of our Lord and Saviour jesus Christ, walking on earth, and having conversation among us.  
Thirdly, That the fall of judas, the blasphemies of Cerinthus, Arius, and such like, should be examples unto us, that we fall not into the like condemnation, that we more firmly and constantly regard the truth: And that we heartily pray, we may be Authors of knowledge, of faith, and of good works, and not of quiddities, cavels, and errors, to entangle the people of God, and the inheritance of jesus Christ.  
So then the Resolution is this, Such as hath been the behaviour of these Churches towards them in their time: such ought ours to be towards them, if they were alive amongst us: and to receive them as long as God biddeth receive: and to reject them, when God revealeth them: and not to go before the revelation of the Lord. And thus much for those three, the more at large for the understanding of other like examples in the Scriptures.   

The fift Objection. THere is a sin unto death, 
1. john 5. 1●.  I say not that thou shouldst pray for it. 1. john 5.16. If there be such a sin, then is there such a sinner that committeth that sin, and he is not to be prayed for; and so by a consequent, All men are not to be prayed for.  
The Answer.  
To the answering of this objection, we will first see what the sin is: Secondly, of the understanding of the place. For the first, Some refer this sin unto these words of Saint Matthew, 
Matt. 12.31.  Wherefore I say unto you, every sin and blasphemy, shall be forgiven unto men, but the blasphemy against the holy Ghost, shall not be forgiven unto men. S. August. speaketh thus of it, 
Aug. 10.7. de corrept. ● gra. cap. 12.  De quo peccato, quoniam non expressum est, possunt multa & diversa sentiri: Ego autèm dico id esse peccatum: fidem, quae per dilectionem operatur, des●rere usque ad mortem. Of which sin because it is not expressed, many and diverse things may be thought. But I say, That it is that sin, that is, to abandon and forsake unto the death, the faith which worketh by love. An other saith, that it is Finalis impoenitentia: That is, an unrepentant heart unto the end. 
Lyra.  Master Caluin calleth it, 
Cal. in 1. I●. 5. ver. 16.  Peccatum cui nulla spes veniae reliqua est, etc. Apostasiam, qua poenitus homines à Deo se alienant, etc. Porrò cum peccatum, aùt blasphemia in spiritum eiusmodi defectionem perpetuò secum trahat, non dubium est, quin hic notetur. That is, A sin whereunto there is remaining no hope of pardon. Apostasy, whereby men altogether alienate themselves from God: And moreover, when as sin or blasphemy against the holy Ghost, doth always draw with it such kind a defection, there is no doubt, but that it is meant here. So here for the sin, that is here meant, we see it is a renouncing of the faith, an impenitency final, a falling away from God, and Apostasy, a blasphemy against the holy Ghost.  

Loci come. Pet. Martyr.  Secondly, for the understanding of the place, Doctor Martyr giveth this judgement, Nominê constituitur alibi, ut oremus prò omnibus, 
1. Tim. 2. 1. john 5.16.  & ad Timotheum ratio additur, Quòd omnes Deus velit saluos fieri. Et tamen johannes ait peccare nonnullos ad mortem. Et prò his dicìt non orandum. Quod tamen intellige●e debemus, quando nobis fuerit compertum, illos ad mortem peccasse. Is it not determined elsewhere, That we should pray for All men. And unto Timothy the reason is added, For God will have all men to be saved. And yet Saint john saith, that many sin unto death, and for these he saith, We ought not to pray. Which saying yet we ought so to understand, when the same, their sin shall be throughlie found out and tried, that these said persons have sinned unto death. So then in conclusion, the answer is thus: We ought to pray for all men: but if we know throughlie such an impenitent Apostata unto death, we ought not to pray for such a one.   

The sixth Objection. Prayer for Reprobates shall not be heard, Why then, should we pray?  
The Answer.  
This is objected, as though there were no effect or end of prayer: but to be heard. Yes, the Lord may accept the obedience, and humility of his servant: and yet not grant the request. The prophet prayeth in the psalm, 
Psalm. 67  Let thy people praise thee O God, let all thy people praise thee. And when was it, or when will it be, that all God's people, will extol and praise him? yet is this the desire and prayer of the church: and as we pray, Thy will be done in earth, as it is in heaven. Which things howsoever they come to pass, we leave to his divine majesty. Our request, desire, and zeal, we make known to him. The son of God, and our Saviour prayed: & in obedience to his father prayed three times: O my father, if it be possible, let this cup pass from me, etc. 
Mat. 26.36.  Yet (therefore) came he into the world, that he should taste thereof. As it is written: Father, save me from this hour, 
Ioh, 13.27.  but therefore came I unto this hour. Yet so would he be humbled, so would he be obedient, so would he, in the sight of the father, fulfil all righteousness. So likewise, let us be zealous on the Lord's behalf, show our desire to prefer his kingdom, he shall accept our service, and our obedience: though he deal in those our suits and requests, according as shall be thought best to his divine majesty.  
And therefore one noteth after this sort. Quanquam autem orationes, non debito ordine factae, 
Ex collect. Marlorat. in 1. john. 5. Verse 16.  ad nullum nobis peccatum imputantur, propter charitatem qua oramus, hoc tamen dam in facimus, quod nihil impetramus, nisi debito ordine: Ità Christus in cruse, rogavit prò suis homicidis: pater (inquiens) remit illis, non enim sciunt quid faciunt. Luk. 23 34. At pater non remisit nisi conversis & credentibus, sicati Petrus in sua concione ostendit. Act. 2.38. Coeteri peccarunt ad mortem, & in peccato suo mortui sunt, propterque illos, Jerusalem, & omne Indaeorum regnum vastatum est. And although our prayers not made in due order, are not imputed to us as any sin, in regard of the love wherewith we pray: yet the loss we receive, is this, that we obtain nothing, but in right and due order: so Christ on the cross prayed for his persecutors, 
Luk. 23.34.  and murderers, saying: Father forgive them, for they know not what they do. But the father forgave not but unto those, that were converted, and were believers, 
Act. 2.38.  as Peter in his sermon showeth. The rest sinned unto death, and are dead in their sins: and for them jerusalem, and all the kingdom of the jews, was razed and destroyed. Let us not (therefore) even in praying, be weary of well doing: for in due time shall we reap, if we faint not.   

The seventh Objection. 
I●r. 7.15.16.  IN jeremy the seventh, The Lord saith thus, concerning the obstinate jews, which contemned the word of the Lord: I will cast you out of my sight, as I have cast out all your brethren, etc. Therefore thou shalt not pray for them, neither entreat me: for I will not hear thee. Upon which place we may reason thus, Whosoever God hath cast out of his sight, that is, out of his favour, and will not be entreated for them, for such we must not pray: but such are all the reprobate, therefore we must not pray for them, I ●eane for their salvation.  
The Answer.  
This Objection containeth two parts. First the place of jeremy, secondly the argument. First of the one, them of the other. 
7.15.16.11.14.14.11.  In this scripture of jeremy, Therefore thou shalt not pray for this people, etc. We are to consider the cause, and then the words: the cause is thus set down in the same chapter, Ye trust in lying words, saying, the temple of the Lord, the temple of the Lord, they did steal, 
jer. 7. ver. 4.  murder, commit adultery, swear falsely, etc. Walk after other gods. They would presume and say, We are delivered, 
Verse. 9  though we have done all these abominations. etc. 
11.13.  The house of God became a den of thieves: God rose up early and spoke unto them. They would not hear, they would not answer. Again, The children gather wood, the fathers kindle the fire, 
Verse 18.  & the women knead the dough, to make cakes to the queen of heaven, etc. Here was in this people, hypocrisy: yet saying, they were religious; oppression, shedding of innocent blood, adultery, perjury, abominable idolatry, presumptuous sins, presuming on God's mercies: & in the house of God, in stead of holy ones, thieves as in a den: all estates falling and declining from the Lord, fathers, wives, children, universally all setting up Idolatry, worshipping Baal, baking cakes to the queen of heaven, and pouring out drink offerings unto other gods: and all, that they might provoke God unto anger: when as he still spoke unto them, and they would not hear; he called unto them, and they would not answer.  
This was a wonderful and lamentable defection: being into so gross sins, and of the whole and all estates: and from so loving and merciful a father, and to be sorrowed, pitied and lamented, even with floods, rivers, and fountains of tears. 
Hebr. 6.7.  For surely the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them, by whom it is dressed, receiveth blessing of God: but that which beareth thorns, and briars, is reproved, and is near unto cursing, whose end is to be burned. And therefore (surely) when wickedness had possessed the whole body of the common weal; when the scourge of God, as pestilence, sword, dearth, hath not reclaimed the people, and thirdly when a nation hath God's word, & law, and bringeth not forth the fruits thereof: it is a sign, of reprobation, they are near unto reproving, to be cast out of God's favour, to have the word, and the mercy, & the favour, and the providence, and the protection of God taken from them, and bestowed on a nation that will bring forth the fruits thereof. When Scipio beheld the city of Carthage, burn sixteen days together, he wept sorrowfully, 
Chronic. Melanct.  and being asked why, he answered: I remember (saith he) the miseries of man, and such like one day, is like to be the end of our state, and famous city of Rome. So surely the general contempt of the gospel of Christ, the universal rejecting of the loving corrections of the Lord, the manifest corruptions in all kinds of sin and wickedness, doth portend, that it is to be feared, our destruction and confusion is not far off: but that one day we shall taste as Israel hath tasted: we so resemble her, we are so like her in all kind of sins, presumption and infidelity. The Lord grant us in time to be a wise and understanding people, to know the ways of the Lord, to discern the day of our visitation, and to bring forth the fruits of righteousness: that we may fly from the wrath that is to come, in contrite, humble, and repentant minds, pleasing the Lord; that he may turn away that heavy wrath and judgement that our sins daily groan and cry for, in the sight of God our heavenly father. But now to the matter.  
As in this place of jeremy, so also in the 11. and 14. Chapters before, that the Lord forbiddeth the Prophet to pray for them, The Lord setteth down their conditions, which was a general defection and falling away from the Lord, as I have said, the very fruit of reprobatisme. And we see, The Lord saith not here, peremptorily, or indefinitely, Pray not for Reprobates, nor he useth not this phrase, Pray not for those, that be Reprobates among them. But first he maketh the Prophet attentive: secondly, he showeth forth and setteth before the Prophet's eyes, the abominations and sins of the people. For though the Prophet knew much of their wickedness of himself: yet when the Lord caused him to behold, and set it before his eyes, he knew far more. Thirdly, he saith, Thou shalt not pray for them. As if the Lord should say, Thou seest more now, than thou didst before, behold what a people thou hast prayed for. My favour is ceased, my love is ceased, let thy love also cease. Thou shalt not take thee any wife, 
jere. 16. ●.  neither shalt thou have any sons and daughters in this place: Thou shalt not pray for them. So that we see the Lord proceedeth in wonderful justice against them. First, he revealeth them; secondly, withdraweth his favour; thirdly, forbiddeth man's help and comfort. That they may know by the mouth of jeremy, the indignation and wrath of the Lord: and that they were near to confusion and destruction. So that we see Those be revealed, not from beneath, but from above, not from man but from God: and therefore pray not for them.  
Now for the exposition of the words. 
Muscul. l●ci. come. de ora●.  First (therefore) Musculus of these places of jeremy, writeth after this sort: Notwithstanding the diligent prayer of the Prophet, praying continually for the people of God, was not condemned by these words: but he was rather admonished hereby, That the prayers were but in vain, forasmuch as the time of judgement, 
The Prophet not condemned for praying.  and the wrath of God was at hand, as we may see jere. 14.11 after this manner: Pray not for the people to any good purpose, etc. For I will waste them with sword, pestilence, and famine. 
He left not hi● diligence, in preaching & praying.  In the mean while the prophet left not of his diligence, in preaching and praying: albeit he heard the Lord say oftentimes: That he availed not by his prayer. An other saith, Obserua intercessionem sanctoru● maximae esse efficatiae. 
Gerard. Lorych. in Hier.  Ait enim, Et nê obsistas mihi, hoc est nè obicem irae meae, orationem tuam interposueris, quod Mosen fecisse legimus. 
Glossa, ordin. in H●er.  Caeterum nè deus videatur orationem sanctorum nihili facere quare querulos judaeos non exaudiat, subnectit rationem dicens. Non contemnere se intercessionem sanctorum, sed cor impoenitens judaeorum. Mark (saith he) that the intercession of the holy men, is of great efficacy. For he saith, Hinder me not, or stop me not, That is, put not forth thy prayer as a bar, and stay unto my wrath: which we read Moses to have done. But lest God might seem, little or nothing to esteem the prayer of holy men; for what cause he heareth not the murmuring of the jews, he addeth a reason, saying: But the hard and impenitent heart of the unbelieving jews.  
These expositions teach us, that the Prophet was not condemned for praying for them, but their abomination in sinning, stirred up the Lord in wrath, That he would neither the prayer of the prophet, neither any other thing by his means, should stand in the gap: but that the Lord would pour out his wrath upon the young, and the old, 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 still, and is reproved the second time, as jer. 11.14. And he preached and prayed still, and is reproved the third time, as Cap. 14.11. and thus much for the place of jeremy: But now to the Argument. We will not reason herein by what Logic this Argument standeth, (for that I reserve to my second book, wherein I must answer to a great many things) but will suppose it to be good for this time, and let him tell on his tale.  
The Argument containeth a Mayor, and a Minor proposition. The Mayor is this. Whosoever God hath cast out of his sight, that is, out of his favour, and will not be entreated for them: for such we must not pray. This proposition (saith the objection) must have his strength from this place of jeremy the 7. but let us see how.  
1 First then, let us see and consider what it is, to be cast out of God's sight and favour, that the consequent may follow, that, Not to pray for such, etc.  
2 Secondly, whether these were cast out of God's sight, or no. That this Mayor proposition, may have his strong foundation.  
First then, To be cast out of God's sight, is said to be sundry ways. One way, it is said to be then, when as God's servant and child, for a season, is as it were forgotten of God, and turned over to the enemy, to oppressors, yea to himself, and feeleth troubles, temptations and afflictions, sorroweth inwardly, goeth mourning all the day long, poureth out the dolorous lamentation of Zion, The Lord hath forsaken me, my God hath forgotten me: And yet after these trials and storms, is visited, refreshed, & comforted by the Lord; and for ever is not forsaken and cast off by the Lord; but for a season, and received again. So the Prophet David, And when I made haste, I said, 
Psal. 31.24.  I am cast out of the sight of thine eyes: nevertheless, thou heardest the voice of my prayer, etc. Likewise jonas, 
jona. 2.4.  in the great surges of the fishes belly. Then I said, I am cast away out of thy sight: yet will I look again towards thy holy Temple, etc. 
Verse 6.  yet hast thou brought up my life from the pit, O Lord my God. And the Lord said unto Is●ael, Thou art my servant, I have chosen thee, 
●sai. 41. ●.  and not cast thee away, etc. This teacheth then, that there is a wholesome rejecting and casting off, and as it were, a discipline in our God, whereby we are more stirred up, and whetted to hold fast by God, and to acknowledge his mercies: And this casting off, is not in wrath, but in love, not of a Reprobate, or bastard, but of a son, and beloved child: not for ever, but for a time, and season: no● to destruction, but for reformation.  
Secondly, There is a casting out in the wrath of God, open and revealed to the face of the world, for sin, and for contempt of the word, and will of the Lord (as is to be feared, shall come upon us for our disobedience, and sins multiplied to the heavens) which the Lord threateneth in the Law: 
1. Reg. 9.7. 2. Chr. 7.20.  as, But if ye and your children turn away from me, Then will I cut off Israel from the land which I have given them; and the house which I have hallowed for my name, will cast out of my sight, and Israel shall be a proverb, and a common talk amongst all people, 
1. Chr. 28.9.  etc. And David said unto Solomon, If thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. And as God threateneth to the disobedient: 
jer. 7.15.  And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Thus he speaketh when he threateneth judgement and captivity unto them.  
Thirdly, there is a casting out of the unrighteous, froward and reprobate: which are vessels of wrath, prepared to destruction, 
Rom. 9.22.  that God might show his wrath, and make his power known: and it is of two sorts: Either in this life and revealed, as the casting out of Pharaoh, of Saul, the revealing of judas, and such like (as hath been said before.) Or else it is secret, or not revealed, & hid in himself. For he hath put it in his own power: and as he knoweth, who are his own: So knoweth he also, who are not his own: and according to his good pleasure, either revealeth them, or not revealeth them.  
Secondly, the casting out of God's sight, being thus distinguished, let us see, whether these were cast out or ●o. Let us look on the proposition, and it is thus: Who soever God hath cast out of his sight: that is, out of his favour. If he mean the first way, that cannot be, for that is proper to the holy and righteous. Thy loving correction (saith the prophet) shall make me great: 
Psal. 31.8.  shall not confound me, but shall make me great. 
Psal. 18.35.  Thou hast known my soul in adversity: Not forsaken me, or cast me of, but known me: after two days will he quicken, & receive us, and in the third day, he will raise us up, and we shall live in his sight: yea the Lord is on my side, 
Ose. 6.2.  the Lord taketh my part, 
Psal. 118.6.7 14.  the Lord is my strength and my song, and is become my salvation. So that in this casting off, the child of God is exercised. God doubleth his favour upon him and forsaketh him not, but for his good; and returneth unto him, and is his present help, in the time of trouble, is his strength, castle and deliverer. And this serveth not the turn. And (therefore) we must seek further, that this proposition may be relieved.  
The second sense, is a judgement, a plague, and more bitter, and universal, or general: and it concerneth prince, people, religion, as before: Solomon, Israel, the temple; but this judgement, is temporal, and in this life. 
2. Ch. 36.12.  As when the king of Israel did evil in the sight of the Lord his God, and humbled not himself, before jeremiah the Prophet, 
V●rse 16.  at the commandment of the Lord, etc. And when they mocked at the messengers of God and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, etc. He brought upon them, the king of the Chaldeans, 
Verse 17.  who slew their young men with the sword, in the house of the sanctuary, spared neither young man, nor Virgin, ancient nor aged, God gave all into his hand, the vessels the treasures of God's house, the treasures of the king. Then he burned the house of God, 
20.  broke down the wall of Jerusalem, burned all the palaces, and all the precious vessels, carried the people away, that were left to Babel, and they were servants to him and to his sons, etc.  
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 city, their old men, their young men: briefly all; in regard of policy, beautiful, peaceable; now by God, shaken, disquieted, defiled, captivate, and plunged into great misery, desolation and obscurity. So useth God to set up in his favour: and in the kindling of his wrath, thus doth he deface and pull down. 
Deut. 28.58.  Thus if thou wilt not keep, and do all the words of this law, etc. And fear this glorious and fearful name, The Lord, thy God: then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, etc. So great are the plagues of the sinner: 
Psal. 32.11.  but mercy shall embrace him on all sides, that putteth his trust in the Lord his God.  
Now our proposition is, Whosoever God hath cast out of his sight, that is, out of his favour, etc. Thus indeed hath God dealt with Israel: (as we hear in the process before) but we are to mark two things. The one, whether they were reprobates, or no. The other, whether thy were cast off, finally and for ever, or no. Now if they be reprobates, and that they be cast out, as God useth to cast out reprobates, than the proceed in them is, as in Saul, to be rejected of God, another substituted in his place: (for God had chosen David a better man than he) then to be spoiled of all heavenly ornaments, as of the spirit of God, wisdom, the comfort & countenance of the Prophet, etc. Turned even to Satan, to abound in most abominable sins, as, hypocrisy, persecution, bloodshead, destroying of the church, enchantment, apostasy, desperation; so running on, till they had made an end of him. So judas in reproving and coveting, until the devil entered into him, until he took the reward of iniquity, until he despaired and hanged himself. Such go with a swift enforcer, for they are carried according to his will.  
But in these for whom jeremy prayed, it is not so: For in them was repentance, to come unto the Lord, as jer. 14. where they say, 
jer. 14.7.  O Lord though our iniquities testify against us, deal with us according to thy name. For our rebellions are many, we finned against thee. O the hope of Is●aell, the saviour thereof in the time of trouble, why art thou as a stranger in the land, etc. Yet thou O Lord art in the midst of us, and thy name is called upon of us, forsake us not. 
15. Vers. 19  And the Lord himself speaketh unto the Prophet, of their conversion and amendment, saying: Let them return unto thee, but return not thou unto them. That is, follow not thou their wickedness, but let them be conformed to thy godly example. Thus they cry unto the Lord, the Prophet teacheth them a prayer, as in the same chapter, Verse. 14. 
Verse. 14.  And the Lord would have them conformed to the holiness of jeremy. And these ●hings import no reprobation: and this people (therefore) yet no reprobates. I omit many such like prayers, and approbations of God, for brevities sake.  
So likewise this inferreth the other: Though it were a sharp judgement and casting off, yet it was not finally and for ever. For i● is said, for their comfort. Behold therefore saith the Lord) the dai●s come that it shall no more be said, The Lord liveth, 
jer. 1●. 14.  which brought up the children of Israel out of the land of the North, and from all the lands where he had scattered them, and I will bring them again into their land that I gave unto their father's etc. 
27.7.  Meaning that even the very deliverance ou● of B●bilon, should be so glorious, that it should shadow, and as it were put to silence, the deliverance in Egypt. Secondly, the term and time of their deliverance, was set down: 
2. Ch. 36.20.  as, They were servants, until the kingdom of the Persians had rule: to fulfil the word of the Lord by the mouth of jeremiah, 
22.  until the land had her fill of her Sabats. For all the days that she lay desolate, she kept Sabat, to fulfil seventy years, etc. In the fi●st year of Cirus king of Persia, the Lord stirred up the spirit of Cirus, etc. Thirdly, their life while they were in captivity, was not as the life of reprobat●s, and cast away, then in Babylon: as witnesseth the Prophet Ezechiel, who was sent as a watchman unto the house of Israel, 
Ezech. 3.17 Daniel 9  and Daniel who prayed for the people: and the Psal. setteth out their sighing and sorrowing, and service to God by the waters of Babylon. 
Psalm. 137.  And king Cirus in his great commandment said unto them, Who is among you of all his people, 
2 Changed 36. ●3.  with whom the Lord his God is, let him go up: And there went up with Zerubbabell, the chief captain, 
Ezra. 22. Vers. 64.  jesua the high priest, and Nehemiah, etc. The whole congregation together, forty two thousand, three hundred and three score, besides their servants and their maids, etc. Thus our God is not always chiding, neither reserveth he his wrath for ever, though he had driven them far off: yet he saith, Come again, 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 he not finally rejected from the Lord: and therefore yet not rejected as reprobates, and so no cause but the prophet might pray for them.  
Lastly, the scripture itself, of the seventh of jeremy, speaketh thus: I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Where we are to note, that the Lord saith, He will cast them out, and he showeth an example, how, None otherwise, but as I did the whole seed of Ephraim. So that look how the Lord cast out Ephraim, so will he cast out them: and if Ephraim was cast out as Reprobates, so shall they be: so that we are to consider, first, what is meant by Ephraim; secondly, how they were cast out. First then Lyra saith, 
Lyra.  Sicut proieci omnes fratres vestros, id est, decem tribus, quae iam erant in captivitate inter Assirios, etc. As I cast forth all your brethren, that is, the ten tribes which now were in captivity amongst the Assyrians, etc. And the whole seed of Ephraim is said, because that tribe was the most principal tribe amongst the ten. And because Hieroboam the first king thereof, was of the tribe of Ephraim. Again another saith: 
Tremeliu●.  The whole seed of Ephraim: that is, the kingdom of the Israelits, the part for the whole, as Esay 7.8. So then, I will cast out the whole seed of Ephraim, that is, the ten tribes, the kingdom of Israel: and this is meant by the seed of Ephraim.  
Secondly, they were cast out so as we read. 2. Reg. 17.18. 
2. Reg. 17.18.  And he put Israel out of his sight, and none was left, but the tribe of juda only. So as we may say of them, as the Psalm speaketh of their fathers, 
Psal. 99.8.  Thou heardest them O Lord our God, thou forgavest them O God, and punishedst their own inventions. So as by scripture, by the causes or by the effects reprobatisme appeareth not, but the most grievous punishment and hand of God towards them: (which merciful father grant may work to our amendment.  
Now the third sense is (as I have said) the casting out of the unrighteous, froward, and reprobate, being vessels of wrath, prepared to destruction. And sometime they are revealed, as enough hath been said, and we ought not to pray for them. But those that are unrevealed, and do dwell, walk, and have their conversation amongst us; for as much as these things are in Gods own power, it is no● known to us whether they shall repent or no: and therefore we must use the rule of charity and love towards All men, As enough hath been said. For which cause this third way, That is, either secret to God, or revealed by God: is the right casting out of a reprobate indeed, and none but this.  
The Mayor proposition then, must and aught to be thus: Whomsoever God hath finally, reprobated, and cast out of his sight: and so declared and revealed them unto his church: for such we ought not to pray. For they must be for ever rejected, and they must be from God revealed. That we may have our warrant to reject them also: for God rejecteth first, than he maketh it known, than we are zealous for our God, and we reject also. 
Maior.  Now let us set the argument together: Whomsoever God hath finally cast out of his sight, and so declared and revealed them unto his church: for such we ought not to pray. 
Min●r.  The Minor. But such are All the reprobat: (that is, the revealed ones) as for the other, they are to God, and not unto us. The conclusion, Therefore we ought not to pray for them. And this is the truth of it. And this much for this syllogism.   

The eight Objection. ANd yet thus far the scriptures do teach us to pray for the very known enemies of God's church, that the Lord would vouchsafe in his mercy, to bless them with temporal blessings, as health, and plenty, and peace, for the church's sake, that is among them: which is manifest in jer. 29.7. 
jer. 29.7.  The jews being captiu●s in Babylon: are commanded to pray for the prosperity of Babylon. His reason is this: For in the peace thereof, you shall have peace.  
The Answer.  
They that were carried captives into Babylon, had still mind of returning. The Prophet saith unto them, 
jer. 29.4.  from the Lord, Build you houses to dwell in, plant, set, give your daughters in marriage, etc. And it followeth: 
Ver. 7.  and seek the prosperity of the city, whether I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof, shall you have peace. This place therefore of jeremy, alleged, comprehendeth, first a commandment, than the circumstance of the place, than a second commandment, lastly, a reason.  
The first precept or commandment, is, Seek the prosperity of the city. God doth (no doubt) scatter his people amongst other nations, that his name might be known unto them, that he might exercise his people with patience: and that the good conversation and behaviour of his people, might be an example and a light unto others, to forsake Idolatry, and to know the God of Israel. To which end, in my opinion, 
Ger. morysh.  one noteth most effectually upon these words, Ius hospitalitatis sincerè vult custodiri, & quenque animam suam, in pati●ntia possidere. The people were entered into a strange land, they would feign be returning home as soon as they came thither. The Prophet biddeth them settle their hearts, give themselves to their several vocations, and to seek the prosperity of the city, where they now were, noting (saith this writer) that God would have kept amongst them inviolably and sincerely, the right of entertainment, or abode among that people: and that every one (though he were amongst the proud and insolent,) should possess his soul in patience: teaching from the wisdom of God, That innocent life and patience, in such great oppressions under so mighty enemies, were worthy virtues to redeem peace, and get favour.  
Secondly, the circumstance of the place is, as the late translation of the bible saith (Istius civitatis) id est totius regni Babilonici, 
Tremelius.  Sinecdochicè. That is, seek the prosperity of the city, that is as much to say, of the whole kingdom of Babylon, etc. The part for the whole, so that what the Lord commandeth them here, must to their possible power, reach, and stretch to the whole kingdom.  
Thirdly, the second precept or commandment is this: Pray unto the Lord for it, Or, Orate prò ea jehovam, Entreat the Lord for it. The Lord saith not here, Pray for their welfare only, pray for their peace only, or for their prosperous estate: but indefinitely, Pray to the Lord for it, for the city, for the country. These two commandments thus differ: The first concerneth their manners, and behaviour, in captivity: The other, their religion. Therefore as they differ in work, the one immediately respecting man, the other immediately respecting God: So in the verb commanding, they differ also, as Seek & Pray; for praying unto God, no doubt, may be seeking: but all seeking, is not praying. And therefore as in commanding, in matter, in manner, in effect and end, they differ: so by no means they must be confounded. For in the first commandment, it is said, Seek prosperity. But in the second, it is not said, Pray for prosperity, welfare, or so forth, but, Pray for it. And therefore (surely) this seemeth not a prayer, for outward things, or for temporal blessings only: as health and plenty, and peace, but a commandment also, that they should pray for their conversation, for their amendment, for the setting forth of the glory of God amongst them, and mollifying of their hearts towards God, to know him: and towards those poor captives whom they so roughly entreated. And there are three things that persuade it.  
The first, I remember S. Paul the Apostle of the Lord, to approve his ministery, saith thus to the Corinthians: 
2. Cor. 12. 1●.  The signs of an Apostle were wrought amongst you, with all patience, with signs and wonders, and great works. So surely, in that captivity, The very signs and effects of sighing and groaning unto God, in holy prayer for the conversion of them to know God, were well discerned in wonderful matters and great works. For first we see in that captivity, how the king's heart inclined, in choosing and calling, 
Dan. 13.6.  certain of the children of Israel unto favour, as Daniel, Hananiah, Misael, Azariah, etc. Then Daniel in the exposition of the dream, hideth not the power of God, from Nabuchadnezzar, 
2.  and his, as though they were castaways and reprobates, but saith: For the God of heaven hath given thee a kingdom, power and strength and glory. 
2.37.  And after the exposition of those wonderful things, concerning his dream, the king himself answereth: 
47.  I know of a truth that your God is a God of gods, and the Lord of kings, and the revealer of secrets, seeing thou couldst open this secret. So Daniel was advanced, and by his means also, Sedrac, Mesac, and Abednego. Now in this notable story, 
Verse 13.  shall we think that the king's heart inclined, that some of the jews were chosen to favour, that Daniel and his fellows were sought for to be put to death, and by God's good means preserved and saved with many more of their own wise men: that the dream was interpreted, that the king confessed the name of God and his great power, that Daniel and his fellows were advanced, and so comfort wrought unto all the captives, without prayer and intercession to God, of the church, of the people, of the believers of Daniel himself, for the saving of their own lives, for the mollifying and turning of the king's heart, that he might know God, for wisdom from above, that relief comfort and relaxation might come to his people? No doubt, they that know and remember the order of the church of God in their adversities, shall easily find, that they had spent not only days but nights also, in sighing & groaning to the Lord their God to this effect, 
Verse 18.  as the eighteenth verse in this chap. doth import. Also we read in the next story concerning the three children, 
Dan. 3.26.  They set forth the power & strength of their God: the king at last confesseth, Blessed be the God of Sedrac, Mesac, and Abednego, who hath sent his angel, and delivered his servants, that put their trust in him, etc. Then the king sendeth word into his dominions abroad, of the signs and wonders that God hath wrought in his kingdom, etc.  

Dan. 4.24.  Again in the fourth chapter, Daniel doth not say, He will talk with the king in those matters, that belong to him: or in worldly affairs: but he giveth him spiritual counsel, and teacheth him religion, saying: Wherefore (O king) let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy towards the poor: Lo let there be an healing of thine error. So in the time of Baltazer, and of Darius, still the glory and power of God, that he may be known, is handled and not forgotten; and shall we think that these wise and godly men, Daniel and his fellows, would practise that towards those kings and people, that was contrary to their religion, & contrary to their prayers in religion, and contrary to the Lords commandment? God forbidden.  
But what stand I so long, in so plain a matter. This is the judgement of the learned, Dispersione populi dei, 
Corr●pt. do●t. W●gandi▪ Mat. jud.  in alias atque alias terras, multae gentes ad veri dei agnitionem, sunt adductae: sic Daniel cum socijs suis, & alij judaei, etc. By the dispersion and scattering of God's people into diverse and sundry countries, many nations were brought to the knowledge of the true God: So Daniel with his fellows, and Ezechiel and other jews, being carried captive to Babylon, did make to flourish the true worship of God in that kingdom of the Assyrians, in the time of Nabuchadnezzar, Darius, and Cirus, as appeareth by the book of Daniel: and Mardochaeus and Hesler ministered the occasion, that the true knowledge of God should be opened and made known through an hundred and twenty and seven provinces, under Artaxerxes, 
Ester 8.16.  even from India unto Aethiope. And I doubt not but their hearty prayers to God was, for this knowledge, amongst those nations: and therefore prayed for them (no doubt) for reformation of the heart towards God: as for the temporal blessings towards the world.  
Secondly, the words are interpreted of ancient time thus, Quaerite pacem, etc. unde Apostolus, 
Glos. ordi. in Hier. 1. Tim. 2.  obsecro primum omnium fieri obsecrationes, & orationes, etc. Seek the peace of the city, etc. To which end the Apostle saith, I beseech you first of all, obsecrations and prayers, intercessions, and giving of thanks, be made for all men: for kings, and all that are in authority, That we may lead a quiet life, etc. This interpretation teacheth this much: That the rule given by jeremy unto God's people then, was of such account and force, as the rule given by S. Paul, unto the Christians now, and so both of them, to tend, to pray for the conversion of infidels, and not only to respect temporal blessings. And this showeth and teacheth us, that God always hath commended one uniform state of love and piety, unto his people in all ages.  
And unto this interpretation, the reason itself agreeing to the words of Paul, do incline and agree. The reason is this, 
The rea●on.  For in the peace thereof, ye shall have peace. And S. Paul saith: That we may lead a quiet life, etc. So that indeed the scripture of the prophet was a most notable rule for the direction of their life towards their enemies, and towards God, (as sufficiently hath been showed and said.)  

Loc. Com. Pet. Mart. de Magist. ca 13.2.  D. Martyr speaking of these words, gathereth not a rule hereof for temporal blessings, but saith: judaei per vim oppressi sunt à Babilonijs, quos tamèn d●us monebat, v● parerent, & pro rege orarent, quamuis ille tirannus esset, & pèr summam iniuriam, regnum Hebraeorum occupasset, etc. The jews were oppressed through tyranny of the Babylonians, whom yet God warned that they should obey, and that they should pray for their king, although he were a tyrant, and did hold the kingdom of the Hebrews, through great oppression and injury. So the state of the church oppressed: yet praying for their enemies.  

Tob. ●3. 3.  Lastly, Tobias being a captive himself, saith not, We went up amongst the Assyrians to pray for their temporal estate, or blessings; but he saith, Confess him before the Gentiles, ye children of Israel: for he hath scattered you amongst them: there declare his greatness, and extol him before all the living, etc. And again, I will confess him in the land of my captivity, 
Verse 6.  and will declare his power and greatness to a sinful nation. Then he inviteth them to know God, saying, O ye sinners, turn and do justice before him: Who can tell if he will receive you to mercy, and have pity on you. So by this discourse hitherto, I doubt not, but it appeareth: the Lord sent his people into captivity, for weightier causes, in prayer towards that nation, then to pray for temporal blessings for them to the Lord their God.  
But what meaneth this speech, 
In the objection before.  Thus far the scriptures do teach us to pray for the very known enemies of God's church, That the Lord would vouchsafe to bless them with temporal blessings, etc. The known enemies of God's church, must have our prayer, but it is for temporal blessings. If S. Paul were alive, and should hear these divines thus reason, he would think himself little beholding to them: For (saith he) was not I a known enemy, did I not persecute the church: 
Acts. 8.3.22.4.  yea made havoc of the church? and entered into every house, and drew out both men and women, and put them in prison? did not I persecute this way unto the death? 
5.  had not I letters unto Damascus, to take both men and women? did not I breathe out both threatenings and slaughters against the disciples of the Lord? 
Act. 9  Was I not then a known enemy to the church? What was the report of the church of him. 
Vers. 13.14.  Lord (saith Ananias) I have heard by many, of this man, how much evil he hath done to thy saints at jerusalem. Moreover he hath here authority of the high priests, to bind all that call on thy name. Do not these things show that he was a known enemy? and should he be only prayed for in temporal blessings? Hear his own confession: When before I was a blasphemer and a persecuter, and an oppressor, 
1. Tim. 1.13.  but I was received to mercy, for I did it ignorantly through unbelief: But the grace of our Lord was exceeding abundant, with faith and love which is in Christ jesus. Thus Paul a known enemy to the church of God, an unbeliever; yet a chosen vessel of God, counted faithful and put in his service. God showeth mercy, persecutors and infidels are received into favour and we afford prayers for them, only in temporal blessings. Much far better (saith a learned interpreter) Et huiusmodi preces fiant, pro omnibus hominibus, 
A●sel in 1. Tim. 2.  ut nullus sit tam peccator, pro quo non oretur, cum & Saulus precibus Stephani, sit conversus. And let such sort of prayers be made for all men, that there be none so great a sinner, for whom we should not pray: when as Saul at the prayers of Steven, was converted.  
Neither do I think that the Babylonians were worse enemies to the church in Babylon, than the jews, the Scribes, and pharisees, rulers and priests were unto our saviour Christ, the Apostles, & martyrs: and yet Christ saith, Father forgive them. S. Steven, Lord lay not this sin to their charge. And S. Paul saith, We are evil spoken of, 
1. Cor. 4 13.  and we pray. And of the priests and known persecutors were turned to the Lord, 
Act. 2.41.  we read, Acts 2.41. Yet mark one thing more before we end. In the Objection before this of the seventh of jeremy, 
jer. 7.15.16.  where it was said: I will cast you out, etc. And this proposition inferred, Whosoever God hath cast out of his sight, etc. for such we must not pray. So there we see the people quite gone, cast out of God's sight: and therefore, that great Maxima builded upon it, 
●er. 29.7.  etc. Now here in the 29. of jeremy, yet forgetting how he had dealt with the people before, and cast them quite out of God's sight: he calleth them again & saith, There is a church in Babylon which is commanded to pray for the peace of the city, etc. If they were for ever cast out as reprobates, how come they now to be a church? and if they be a church, as it must needs be granted; then that casting out, was some other kind of casting out, then to be cast out as Reprobates. The word of the Lord is precious, and ought not to be wrested to the devices and fantasies of men.    

But enough of these matters hath been said. And I end with S. Cyprian. unusquisque oret diomnum, 
Cyprian. li●. 4. epistolar ●.  non pro se tantum sed & prò omnibus fratribus, sicut dominus jesus orare nos docuit: ubi non singulis privatam precem mandavit: sed communi & concordi prece, orare prò omnibus jussit. Let every man pray unto the Lord, or entreat the Lord not only for himself, but also for all his brethren, as the Lord jesus hath taught us to pray: where he hath not commanded to every particular man a private prayer: but by one common and uniting prayer, 
Ro. 16.27.  he hath commanded us to pray for all men. To God (therefore) only wise, be praise, through jesus Christ for ever. So be it.  
FINIS.