from Short-Title Catalogue 13675.
Renaissance Electronic Texts 1.2.
© 1994, 1997 Ian Lancashire (ed.)
University of Toronto

UTEL Home Page.

mon concerning Prayer.

[II.7.1-1]  THere is nothing in all mans life (wellbe­
[II.7.1-2]  loued in our Sauiour Christ) so needfull
[II.7.1-3]  to be spoken of, and dayly to be called vp­
[II.7.1-4]  on, as hearty, zealous, and deuout pray­
[II.7.1-5]  er, the necessity whereof is so great, that
[II.7.1-6]  without it nothing may bee well obtay­
[II.7.1-7]  ned at GODS hand. For as the Apo­
[II.7.1-8]  stle Iames sayth, Euery good and perfect
[II.7.1-9]  gift commeth from aboue, and proceedeth
[II.7.1-10]  from the father of lights, who is also sayd
[II.7.1-11]  to be rich and liberall towards all them that call vpon him, not because he either


[II.7.1-12]  will not, or can not giue without asking,
[II.7.1-13]  but because hee hath appointed Prayer as an ordinary meanes betweene


[II.7.1-14]  him and vs. There is no doubt but he alwayes knoweth what wee haue
[II.7.1-15]  need of, and is alwayes most ready to giue abundance of those things that
[II.7.1-16]  we lacke.

[II.7.1-17]  Yet to the intent wee might acknowledge him to bee the giuer of all
[II.7.1-18]  good things, and behaue our selues thankefully towards him in that be­
[II.7.1-19]  halfe, louing, fearing, and worshipping him sincerely and truely, as we
[II.7.1-20]  ought to doe, hee hath profitably and wisely ordeined, that in time of
[II.7.1-21]  necessitie wee should humble our selues in his sight, powre out the se­
[II.7.1-22]  crets of our heart before him, and craue helpe at his hands, with continu­
[II.7.1-23]  all, earnest, and deuout prayer. By the mouth of his holy Prophet Da­


[II.7.1-24]  uid, hee saith on this wise: Call vpon me in the dayes of thy trouble, and


[II.7.1-25]  I will deliuer thee. Likewise in the Gospel by the mouth of his welbe­
[II.7.1-26]  loued sonne Christ, hee saith, Aske, and it shall bee giuen you, knocke,
[II.7.1-27]  and it shall be opened: for whosoeuer asketh, receiueth, whosoeuer see­
[II.7.1-28]  keth, findeth, and to him that knocketh, it shall bee opened. Saint Paul


[II.7.1-29]  also most agreeably consenting heereunto, willeth men to pray euery
[II.7.1-30]  where, and to continue therein with thankesgiuing. Neither doeth the
[II.7.1-31]  blessed Apostle Saint Iames in this point any thing dissent, but ear­
[II.7.1-32]  nestly exhorting all men to diligent prayer, sayth: If any man
[II.7.1-33]  lacke wisedome, let him aske it of GOD, which giueth liberally
[II.7.1-34]  to all men, and reproacheth no man. Also in another place, Pray


[II.7.1-35]  for one another (sayth he) that ye may be healed: For the righteous mans
[II.7.1-36]  prayer auayleth much, if it be feruent. What other thing are we taught
[II.7.1-37]  by these and such other places, but onely this, that Almighty GOD not­
[II.7.1-38]  withstanding his heauenly wisedome and foreknowledge, will be prayed
[II.7.1-39]  vnto, that he will be called vpon, that he will haue vs no lesse willing on
[II.7.1-40]  our part to aske, then hee on his part is willing to giue? Therefore
[II.7.1-41]  most fonde and foolish is the opinion and reason of those men, which
[II.7.1-42]  therefore thinke all prayer to bee superfluous and vaine, because GOD
[II.7.1-43]  searcheth the heart and the raynes, and knoweth the meaning of the
[II.7.1-44]  spirit before we aske. For if this fleshly and carnall reason were sufficient
[II.7.1-45]  to disanull prayer: then why did our Sauiour Christ so often cry to his
[II.7.1-46]  disciples, watch, and pray? Why did he prescribe them a forme of prayer,

Luke 22.

[II.7.1-47]  saying, When yee pray, pray after this sort, Our Father which art in

Matth 6.

[II.7.1-48]  heauen. &c. Why did hee pray so often and so earnestly himselfe before his
[II.7.1-49]  passion? Finally, why did the Apostles immediately after his Ascen­
[II.7.1-50]  sion, gather themselues together into one seuerall place, and there con­

Actes 1.

[II.7.1-51]  tinue a long time in prayer? Either they must condemne Christ and his
[II.7.1-52]  Apostles of extreame folly, or else they must needes grant that prayer
[II.7.1-53]  is a thing most necessary for all men, at all times, and in all places.
[II.7.1-54]  Sure it is, that there is nothing more expedient or needefull for man­
[II.7.1-55]  kinde in all the world, then prayer. Pray alwayes (sayth Saint Paul)


[II.7.1-56]  with all manner prayer and supplication, and watch therefore with­
[II.7.1-57]  all diligence. Also in another place hee willeth vs to pray continually
[II.7.1-58]  without any intermission or ceasing, meaning thereby that we ought
[II.7.1-59]  neuer to slacke or faint in prayer, but to continue therein to our liues end.
[II.7.1-60]  A number of other such places might here bee alleadged of like effect,


[II.7.1-61]  I meane, to declare the great necessity and vse of prayer: but what
[II.7.1-62]  neede many proofes in a plaine matter? seeing there is no man so ig­
[II.7.1-63]  norant but hee knoweth, no man so blinde but hee seeth, that prayer
[II.7.1-64]  is a thing most needefull in all estates and degrees of men. For
[II.7.1-65]  onely by the helpe hereof, wee attaine to those heauenly and euer­
[II.7.1-66]  lasting treasures, which GOD our heauenly Father hath reserued
[II.7.1-67]  and layde vp for his children in his deare and welbeloued Sonne

Iohn 16.

[II.7.1-68]  Iesus Christ, with this couenant and promise most assuredly confirmed
[II.7.1-69]  and sealed vnto vs, that if we aske, we shall receiue.

[II.7.1-70]  Now the great necessity of prayer being sufficiently knowen, that
[II.7.1-71]  our mindes and heartes may be the more prouoked and stirred thereunto,
[II.7.1-72]  let vs briefely consider what wonderfull strength and power it hath to
[II.7.1-73]  bring strange & mighty things to passe. We reade in the booke of Exodus,
[II.7.1-74]  that Iosua fighting against the Amalekites, did conquer & ouercome them,
[II.7.1-75]  not so much by vertue of his owne strength, as by the earnest and con­


[II.7.1-76]  tinuall prayer of Moses, who, as long as hee helde vp his handes to
[II.7.1-77]  GOD, so long did Israel preuaile, but when he fainted, & let his hands
[II.7.1-78]  downe, then did Amalek and his people preuaile: Insomuch that Aaron
[II.7.1-79]  and Hur, being in the mount with him, were faine to stay vp his
[II.7.1-80]  handes vntill the going downe of the sunne, otherwise had the people
[II.7.1-81]  of GOD that day beene vtterly discomfited, and put to flight. Also we


[II.7.1-82]  read in another place of Iosua himselfe, how he at the besieging of Gibeon,
[II.7.1-83]  making his humble petition to Almighty GOD, caused the Sunne and
[II.7.1-84]  the Moone to stay their course, and to stand still in the middest of heauen
[II.7.1-85]  for the space of a whole day, vntill such time as the people were sufficient­
[II.7.1-86]  ly auenged vpon their enemies.

[II.7.1-87]  And was not Iehosophats prayer of great force and strength, when


[II.7.1-88]  GOD at his request caused his enemies to fall out among themselues,
[II.7.1-89]  and wilfully to destroy one another? Who can maruell enough at the ef­
[II.7.1-90]  fect and vertue of Elias prayer? Hee being a man subiect to affections as

1.King 18.

[II.7.1-91]  we are, prayed to the Lord that it might not raine, and there fell no rain
[II.7.1-92]  vpon the earth for the space of three yeares and sixe moneths. Againe, he
[II.7.1-93]  prayed that it might raine, and there fell great plenty, so that the earth
[II.7.1-94]  brought foorth her increase most abundantly.

[II.7.1-95]  It were too long to tell of Iudith, Esther, Susanna, and of diuers other
[II.7.1-96]  godly men and women, how greatly they preuayled in all their doings,

26.de temp.


[II.7.1-97]  by giuing their mindes earnestly and deuoutly to prayer. Let it bee suf­
[II.7.1-98]  ficient at this time to conclude with the sayings of Augustine and Chryso­
[II.7.1-99]  tome
, whereof the one calleth prayer the key of heauen, the other plainly
[II.7.1-100]  affirmeth, that there is nothing in all the world more strong then a man
[II.7.1-101]  that giueth himselfe to feruent prayer.

[II.7.1-102]  Now then dearely beloued, seeing prayer is so needfull a thing, and of
[II.7.1-103]  so great strength before GOD, let vs, according as wee are taught
[II.7.1-104]  by the example of Christ and his Apostles, be earnest and diligent in cal­
[II.7.1-105]  ling on the Name of the Lord. Let vs neuer faint, neuer slacke, neuer
[II.7.1-106]  giue ouer, but let vs dayly and hourely, early and late, in season, and out
[II.7.1-107]  of season, bee occupied in godly meditations and prayers. What if we
[II.7.1-108]  obtaine not our petitions at the first? yet let vs not be discouraged, but
[II.7.1-109]  let vs continually crie and call vpon GOD: hee will surely heare vs at
[II.7.1-110]  length, if for no other cause, yet for very importunities sake. Remember

Luke 18.

[II.7.1-111]  the parable of the vnrighteous iudge, and the poore widowe, how shee
[II.7.1-112]  by her importunate meanes caused him to doe her iustice against her ad­
[II.7.1-113]  uersary, although otherwise hee feared neither GOD nor man. Shall
[II.7.1-114]  not GOD much more auenge his elect (saith our Sauiour Christ)
[II.7.1-115]  which cry vnto him day and night? Thus hee taught his disciples,
[II.7.1-116]  and in them all other true Christian men, to pray alwayes, and neuer
[II.7.1-117]  to faint or shrinke. Remember also the example of the woman of Ca­


[II.7.1-118]  naan, how shee was reiected of Christ, and called dogge, as one most
[II.7.1-119]  vnworthy of any benefite at his handes: yet shee gaue not ouer, but fol­
[II.7.1-120]  lowed him still, crying and calling vpon him to bee good and mercifull
[II.7.1-121]  vnto her daughter. And at length by very importunity, shee obtayned
[II.7.1-122]  her request. O let vs learne by these examples, to bee earnest and fer­
[II.7.1-123]  uent in prayer, assuring our selues that whatsoeuer wee aske of GOD
[II.7.1-124]  the Father in the Name of his Sonne Christ, and according to his will,

Iohn 16.

[II.7.1-125]  hee will vndoubtedly grant it. He is trueth it selfe, and as truely as he
[II.7.1-126]  hath promised it, so truely will he performe it. GOD for his great mer­
[II.7.1-127]  cies sake so worke in our heartes by his holy Spirit, that wee may al­
[II.7.1-128]  wayes make our humble prayers vnto him, as wee ought to doe, and
[II.7.1-129]  alwayes obtaine the thing which wee aske, through Iesus Christ our
[II.7.1-130]  Lord, to whom with the Father and the holy Ghost, bee all honour and
[II.7.1-131]  glory, world without end. Amen.

{P} The second part of the Homily
concerning Prayer.

[II.7.2-132]  IN the first part of this Sermon, ye heard the great ne­
[II.7.2-133]  cessitie, and also the great force of deuout and earnest
[II.7.2-134]  prayer, declared and prooued vnto you, both by diuers
[II.7.2-135]  weighty testimonies, and also by sundry good examples
[II.7.2-136]  of holy Scripture. Now shall you learne whom you
[II.7.2-137]  ought to call vpon, and to whom you ought alwayes to
[II.7.2-138]  to direct your prayers. Wee are euidently taught in GODS holy
[II.7.2-139]  Testament, that Almighty GOD is the onely fountaine and wel­
[II.7.2-140]  spring of all goodnesse, and that whatsoeuer wee haue in this world, we
[II.7.2-141]  receiue it onely at his handes. To this effect serueth the place of Saint
[II.7.2-142]  Iames: euery good and perfect gift, saith hee, commeth from aboue, and


[II.7.2-143]  proceedeth from the Father of lights. To this effect also serueth the testi­
[II.7.2-144]  monie of Paul, in diuers places of his Epistles, witnessing that the spi­
[II.7.2-145]  rit of wisedome, the spirit of knowledge and reuelation, yea euery
[II.7.2-146]  good and heauenly gift, as faith, hope, charity, grace, and peace, com­
[II.7.2-147]  meth onely and solely of GOD. In consideration whereof, hee bursteth


[II.7.2-148]  out into a suddaine passion, and sayth: O man, what thing hast thou,
[II.7.2-149]  which thou hast not receiued? Therefore, whensoeuer wee need or lacke
[II.7.2-150]  any thing, pertaining either to the body or to the soule, it behooueth vs
[II.7.2-151]  to runne onely vnto GOD, who is the onely giuer of all good things.
[II.7.2-152]  Our Sauiour Christ in the Gospel, teaching his Disciples how they
[II.7.2-153]  should pray, sending them to the Father in his Name, saying, Verily,
[II.7.2-154]  verily I say vnto you, whatsoeuer ye aske the Father in his Name, hee

Iohn 16.
Luke 11.

[II.7.2-155]  will giue it vnto you. And in an other place, when yee pray, pray after
[II.7.2-156]  this sort? Our Father which art in heauen &c. And doeth not GOD
[II.7.2-157]  himselfe, by the mouth of his Prophet Dauid, will and command vs to
[II.7.2-158]  call vpon him? The Apostle wisheth grace and peace to all them that call


[II.7.2-159]  on the Name of the Lord, and of his Sonne Iesus Christ, as doeth also

Ioel 2.

[II.7.2-160]  the Prophet Ioel, saying, And it shall come to passe, that whosoeuer shall

Actes 1.

[II.7.2-161]  call on the Name of the Lord, shall be saued.

[II.7.2-162]  Thus then it is plaine by the infallible word of trueth and life, that
[II.7.2-163]  in all our necessities wee must flee vnto GOD, direct our prayers vnto
[II.7.2-164]  him, call vpon his holy Name, desire helpe at his handes, and at none
[II.7.2-165]  others, whereof if we will yet haue a further reason, marke that which
[II.7.2-166]  followeth. There are certaine conditions most requisite to bee found in
[II.7.2-167]  euery such a one that must bee called vpon, which if they bee not found in
[II.7.2-168]  him vnto whom wee pray, then doeth our prayer auaile vs nothing, but
[II.7.2-169]  is altogether in vaine.

[II.7.2-170]  The first is this, that he to whom wee make our prayers, bee able to
[II.7.2-171]  helpe vs. The second is, that hee will helpe vs. The third is, that hee
[II.7.2-172]  bee such a one as may heare our prayers. The fourth is, that he vnder­
[II.7.2-173]  stand better then wee our selues what we lacke, and how farre we haue
[II.7.2-174]  neede of helpe. If these things bee to be found in any other sauing onely
[II.7.2-175]  GOD, then may wee lawfully call vpon some other besides GOD.
[II.7.2-176]  But what man is so grosse, but he well vnderstandeth that these things
[II.7.2-177]  are onely proper to him which is omnipotent, and knoweth all things,
[II.7.2-178]  euen the very secrets of the heart, that is to say, onely and to GOD
[II.7.2-179]  alone, whereof it followeth, that we must call neither vpon Angel, nor


[II.7.2-180]  yet vpon Saint, but only and solely vpon GOD, as Saint Paul doeth
[II.7.2-181]  write? How shall men call vpon him in whom they haue not beleeued?
[II.7.2-182]  So that Inuocation or Prayer, may not be made without Faith in him
[II.7.2-183]  on whom they call, but that we must first beleeue in him, before wee can
[II.7.2-184]  make our Prayer vnto him, whereupon wee must onely and solely pray
[II.7.2-185]  vnto GOD. For to say that we should beleeue either in Angel or Saint
[II.7.2-186]  or in any other liuing creature, were mere horrible blasphemie against
[II.7.2-187]  GOD and his holy Word, neither ought this fancie to enter into the
[II.7.2-188]  heart of any Christian man, because we are expressely taught in the word
[II.7.2-189]  of the Lord onely to repose our Faith in the blessed Trinitie, in whose on­
[II.7.2-190]  ly Name we are also Baptized, according to the expresse commandement


[II.7.2-191]  of our Sauiour Iesus Christ, in the last of S. Matthew.

[II.7.2-192]  But that the trueth hereof may the better appeare, euen to them that
[II.7.2-193]  be most simple and vnlearned, let vs consider what Prayer is. Saint Au­

De spi.&

De summo


[II.7.2-194]  gustine calleth it a lifting vp of the minde to GOD, that is to say, an
[II.7.2-195]  humble and lowly powring out of the heart to GOD. Isidorus saith,
[II.7.2-196]  that it is an affection of the heart, and not a labour of the lips. So
[II.7.2-197]  that by these places, true prayer doeth consist not so much in the outward
[II.7.2-198]  sound and voyce of wordes, as in the inward groning, and crying of the
[II.7.2-199]  heart to GOD.

[II.7.2-200]  Now then, is there any Angel, any Virgine, and Patriarke or Pro­
[II.7.2-201]  phet among the dead, that can vnderstand, or know the meaning of the


[II.7.2-202]  heart? The Scripture saith, It is GOD that searcheth the heart and


[II.7.2-203]  the raynes, and that hee onely knoweth the heartes of the children of


[II.7.2-204]  men. As for the Saintes, they haue so little knowledge of the secretes
[II.7.2-205]  of the heart, that many of the ancient fathers greatly doubt, whether
[II.7.2-206]  they know any thing at all, that is commonly done on earth. And albeit

Lib.de cura
pro mort.
agenda, cap.



[II.7.2-207]  some thinke they doe, yet Saint Augustine a Doctour of great authority,
[II.7.2-208]  and also antiquitie, hath this opinion of them: that they knowe no more
[II.7.2-209]  what wee doe on earth, then wee know what they doe in heauen. For
[II.7.2-210]  proofe whereof, he alleageth the wordes of Esay the Prophet, where it is
[II.7.2-211]  sayd, Abraham is ignorant of vs, and Israel knoweth vs not. His minde
[II.7.2-212]  therefore is this, not that wee should put any religion in worshipping of
[II.7.2-213]  them, or praying vnto them: but that wee should honour them by fol­
[II.7.2-214]  lowing their vertuous and godly life. For as hee witnesseth in another­
[II.7.2-215]  place, the Martyrs and holy men in times past, were wont after their
[II.7.2-216]  death to bee remembred, and named of the Priest at diuine seruice: but
[II.7.2-217]  neuer to bee inuocated or called vpon. And why so? because the Priest
[II.7.2-218]  (saith he) is GODS Priest, and not theirs: Whereby he is bound to
[II.7.2-219]  call vpon GOD, and not vpon them.

[II.7.2-220]  Thus you see, that the authority both of the Scripture, and also of
[II.7.2-221]  Augustine, doeth not permit, that wee should pray vnto them. O that all

Iohn 5.

[II.7.2-222]  men would studiously read, and search the Scriptures, then should they
[II.7.2-223]  not be drowned in ignorance, but should easily perceiue the trueth, aswell
[II.7.2-224]  of this point of doctrine, as of all the rest. For there doeth the holy
[II.7.2-225]  Ghost plainely teach vs, that Christ is or onely Mediatour and Inter­
[II.7.2-226]  cessour with GOD, and that we must not seeke and runne to an other.
[II.7.2-227]  If any man sinneth, sayth Saint Iohn, we haue an aduocate with the

1.Iohn 2.

[II.7.2-228]  Father, Iesus Christ the righteous, and hee is the propitiation for our
[II.7.2-229]  sinnes. Saint Paul also sayth, there is one GOD, and one Media­


[II.7.2-230]  tour betweene GOD and man, euen the man Iesus Christ. Where­
[II.7.2-231]  vnto agreeth the testimonie of our Sauiour himselfe, witnessing that no

Iohn 14.

[II.7.2-232]  man commeth to the Father, but only by him, who is the way, the trueth,
[II.7.2-233]  the life, yea and the onely doore whereby we must enter into the kingdome

Iohn 10.

[II.7.2-234]  of heauen, because GOD is pleased in no other but in him. For which
[II.7.2-235]  cause also he cryeth, and calleth vnto vs that we should come vnto him,
[II.7.2-236]  saying: Come vnto me, all ye that labour and be heauy laden, and I shall


[II.7.2-237]  refresh you. Would Christ haue vs so necessarily come vnto him? and
[II.7.2-238]  shall we most vnthankefully leaue him, and runne vnto other? This is
[II.7.2-239]  euen that which GOD so greatly complaineth of by his Prophet Ieremy,
[II.7.2-240]  saying, My people haue committed two great offences, they haue for­
[II.7.2-241]  saken mee the fountaine of the waters of life, and haue digged to them­
[II.7.2-242]  selues broken pits that can holde no water. Is not that man thinke you
[II.7.2-243]  vnwise that will runne for water to a little brooke, when he may aswell
[II.7.2-244]  goe to the head spring? Euen so may his wisedome bee iustly suspected,
[II.7.2-245]  that will flee vnto Saints in time of necessity, when hee may boldly and
[II.7.2-246]  without feare declare his griefe, and direct his prayer vnto the Lord
[II.7.2-247]  himselfe. If GOD were strange, or dangerous to bee talked withall,
[II.7.2-248]  then might wee iustly drawe backe and seeke to some other. But the


[II.7.2-249]  Lord is nigh vnto all them that call vpon him in faith and trueth, and
[II.7.2-250]  the prayer of the humble and meeke hath alwayes pleased him. What if

Iudith 9.

[II.7.2-251]  wee bee sinners, shall wee not therefore pray vnto GOD? or shall
[II.7.2-252]  wee despaire to obtaine any thing at his handes? Why did Christ then
[II.7.2-253]  teach vs to aske forgiuenesse of our sinnes, saying, And forgiue vs our tres­
[II.7.2-254]  passes, as wee forgiue them that trespasse against vs? Shall we thinke


[II.7.2-255]  that the Saints are more mercifull in hearing sinners, then GOD? Dauid


[II.7.2-256]  sayth, that the Lord is full of compassion and mercy, slow to anger,


[II.7.2-257]  and of great kindnesse. Saint Paul saith, that hee is rich in mercy to­
[II.7.2-258]  ward all them that call vpon him. And hee himselfe by the mouth
[II.7.2-259]  of his Prophet Esay sayth, For a little while haue I forsaken thee,
[II.7.2-260]  but with great compassion will I gather thee: For a moment in mine
[II.7.2-261]  anger I haue hid my face from thee, but with euerlasting mercy I
[II.7.2-262]  haue had compassion vpon thee. Therefore the sinnes of any man
[II.7.2-263]  ought not to withhold him from praying vnto the Lord his GOD
[II.7.2-264]  But if hee be truely penitent and stedfast in faith, let him assure himselfe
[II.7.2-265]  that the Lord will be mercifull vnto him, and heare his prayers. O but
[II.7.2-266]  I dare not (will some man say) trouble GOD at all times with my
[II.7.2-267]  prayers. We see that in Kings houses and Courts of Princes, men can­
[II.7.2-268]  not be admitted, vnlesse they first vse the helpe and meane of some speciall
[II.7.2-269]  Noble man, to come vnto the speach of the King, and to obteine the thing

per cap.I.


[II.7.2-270]  that they would haue. To this reason doeth Saint Ambrose answere
[II.7.2-271]  very well, writing vpon the first Chapter to the Romanes. Therefore
[II.7.2-272]  (saith he) we vse to goe vnto the King by officers and noble men, because
[II.7.2-273]  the King is a mortall man, and knoweth not to whom hee may commit
[II.7.2-274]  the gouernement of the common wealth. But to haue GOD our friend,
[II.7.2-275]  from whom nothing is hid, we neede not any helper, that should further
[II.7.2-276]  vs with his good word, but onely a deuout and godly minde. And if it be
[II.7.2-277]  so, that wee neede one to intreate for vs: why may wee not content our


[II.7.2-278]  selues with that one Mediatour, which is at the right hand of GOD
[II.7.2-279]  the Father, and there liueth for euer to make intercession for vs? As the
[II.7.2-280]  blood of Christ did redeeme vs on the crosse, and cleanse vs from our
[II.7.2-281]  sinnes: euen so it is now able to saue all them that come vnto GOD by
[II.7.2-282]  it. For Christ sitting in heauen, hath an euerlasting Priesthood, and al­
[II.7.2-283]  wayes prayeth to his Father for them that bee penitent, obteining by
[II.7.2-284]  vertue of his wounds, which are euermore in the sight of GOD, not one­
[II.7.2-285]  ly perfect remission of our sinnes, but also all other necessaries that wee
[II.7.2-286]  lacke in this world, so that this onely Mediatour is sufficient in heauen,
[II.7.2-287]  and needeth no others to helpe him. Why then doe wee pray one for an­
[II.7.2-288]  other in this life, some man perchance will heere demaund? Forsooth

Iames 5.

[II.7.2-289]  we are willed so to doe, by the expresse commandement both of Christ and
[II.7.2-290]  his disciples, to declare therein aswell the faith that wee haue in Christ
[II.7.2-291]  towardes GOD, as also the mutuall charitie that wee beare one to­
[II.7.2-292]  wards another, in that pitie our brothers case, and make our humble
[II.7.2-293]  petition to GOD for him. But that we should pray vnto Saints, nei­
[II.7.2-294]  ther haue we any commandement in all the Scripture, nor yet example
[II.7.2-295]  which wee may safely follow. So that being done without authority
[II.7.2-296]  of Gods word, it lacketh the ground of faith, & therefore cannot be accepta­
[II.7.2-297]  ble before GOD. For whatsoeuer is not of faith, is sin. And as &the; Apostle saith,


[II.7.2-298]  that faith commeth by hearing, and hearing by the word of GOD. Yet
[II.7.2-299]  thou wilt obiect further, that the Saints in heauen doe pray for vs, and
[II.7.2-300]  that their prayer proceedeth of an earnest charity that they haue towards
[II.7.2-301]  their brethren on earth. Whereto it may be well answered. First, that no
[II.7.2-302]  man knoweth whether they doe pray for vs, or no. And if any will goe
[II.7.2-303]  about to prooue it by the nature of charitie, concluding, that be­
[II.7.2-304]  cause they did pray for men on earth, therefore they doe much more
[II.7.2-305]  the same now in heauen: Then may it be sayd by the same reason, that as
[II.7.2-306]  oft as we doe weepe on earth, they doe also weepe in heauen, because
[II.7.2-307]  while they liued in this world, it is most certaine and sure they did so. And
[II.7.2-308]  for that place which is written in the Apocalyps, namely that the Angel
[II.7.2-309]  did offer vp the prayers of the Saints vpon the golden Altar: it is proper­
[II.7.2-310]  ly meant, and ought properly to bee vnderstood of those Saints that are
[II.7.2-311]  yet liuing on earth, and not of them that are dead, otherwise what neede
[II.7.2-312]  were it that the Angel should offer vp their prayers, being now in heauen
[II.7.2-313]  before the face of Almighty GOD? But admit the Saints doe pray for
[II.7.2-314]  vs, yet doe we not know how, whether specially for them which call vp­
[II.7.2-315]  on them, or else generally for all men, wishing well to euery man alike.
[II.7.2-316]  If they pray specially for them which call vpon them, then it is like they
[II.7.2-317]  heare our prayers, and also know our hearts desire. Which thing to bee
[II.7.2-318]  false, it is already prooued both by the Scriptures, and also by the au­
[II.7.2-319]  thority of Augustine. Let vs not therefore put our trust or confidence in
[II.7.2-320]  the Saints or Martyrs that be dead. Let vs not call vpon them, nor de­
[II.7.2-321]  sire helpe at their hands: but let vs alwayes lift vp our hearts to GOD,
[II.7.2-322]  in the name of his deare Sonne Christ, for whose sake as GOD hath
[II.7.2-323]  promised to heare our prayer, so he will truely performe it. Inuocation
[II.7.2-324]  is a thing proper vnto GOD, which if wee attribute vnto the Saints,
[II.7.2-325]  it soundeth to their reproach, neither can they well beare it at our hands.
[II.7.2-326]  When Paul had healed a certaine lame man, which was impotent in his

Acts 14.

[II.7.2-327]  feet, at Lystra, the people would haue done sacrifice to him and Barnabas:
[II.7.2-328]  who renting their clothes, refused it, and exhorted them to worship the
[II.7.2-329]  true GOD. Likewise in the Reuelation, when Saint Iohn fell before

Apoc. 19.

[II.7.2-330]  the Angels feet to worship him, the Angel would not permit him to doe it,
[II.7.2-331]  but commanded him that he should worship GOD. Which examples
[II.7.2-332]  declare vnto vs, that the Saints and Angels in heauen, will not haue
[II.7.2-333]  vs to doe any honour vnto them, that is due and proper vnto GOD.
[II.7.2-334]  Hee onely is our Father, he onely is omnipotent, hee onely knoweth and
[II.7.2-335]  vnderstandeth all things, hee onely can helpe vs at all times, and in all
[II.7.2-336]  places, he suffereth the sunne to shine vpon the good and the bad, hee see­
[II.7.2-337]  deth the yong rauens that crie vnto him, hee saueth both man and beast,
[II.7.2-338]  he will not that any one hayre of our head shall perish: but is alwayes
[II.7.2-339]  ready to helpe and preserue all them that put their trust in him, according
[II.7.2-340]  as he hath promised, saying, Before they call, I will answer, and whiles

Esai 65.

[II.7.2-341]  they speake, I will heare. Let vs not therefore any thing mistrust his
[II.7.2-342]  goodnesse, let vs not feare to come before the throne of his mercy, let vs
[II.7.2-343]  not seeke the ayd and helpe of Saints, but let vs come boldly our selues,
[II.7.2-344]  nothing doubting but GOD for Christs sake, in whom hee is well plea­
[II.7.2-345]  sed, will heare vs without a spokes-man, and accomplish our desire in all
[II.7.2-346]  such things as shall be agreeable to his most holy will. So sayth Chry­
[II.7.2-347]  sostome
, an ancient Doctour of the Church, and so must wee stedfastly

Chrysost. 6.
hom de pro­


[II.7.2-348]  beleeue, not because he sayth it, but much more because it is the doctrine
[II.7.2-349]  of our Sauiour Christ himselfe, who hath promised that if wee pray to
[II.7.2-350]  the Father in his name, we shall certainely be heard, both to the reliefe of
[II.7.2-351]  our necessities, and also to the saluation of our soules, which he hath pur­
[II.7.2-352]  chased vnto vs, not with gold or siluer, but with his pretious bloud, shed
[II.7.2-353]  once for all vpon the Crosse.

[II.7.2-354]  To him therefore, with the Father and the Holy Ghost, three per­
[II.7.2-355]  sons and one GOD, be all honour, prayse, & glory, for euer & euer. Amen.

{P} The third part of the Homilie concerning

[II.7.3-356]  YE were taught in the other part of this Sermon, vnto
[II.7.3-357]  whom ye ought to direct your prayers in time of need and
[II.7.3-358]  necessity, that is to wit, not vnto Angels or Saints, but
[II.7.3-359]  vnto the eternall and euerliuing GOD, who because hee
[II.7.3-360]  is mercifull, is alwayes ready to heare vs, when we call
[II.7.3-361]  vpon him in true and perfect fayth. And because hee is
[II.7.3-362]  omnipotent, he can easily performe and bring to passe, the
[II.7.3-363]  thing that we request to haue at his hands. To doubt of his power, it
[II.7.3-364]  were a plaine point of infidelity, and cleane against the doctrine of the
[II.7.3-365]  holy Ghost, which teacheth that hee is all in all. And as touching his
[II.7.3-366]  good will in this behalfe, we haue expresse testimonies in Scripture, how
[II.7.3-367]  that he will helpe vs, and also deliuer vs, if wee call vpon him in time of


[II.7.3-368]  trouble. So that in both these respects, we ought rather to call vpon him
[II.7.3-369]  then vpon any other. Neither ought any man therefore to doubt to come
[II.7.3-370]  boldly vnto GOD, because he is a sinner. For the Lord (as the Prophet

Psal 107.

[II.7.3-371]  Dauid sayth) is gracious and mercifull, yea, his mercy and goodnesse en­


[II.7.3-372]  dureth for euer. He that sent his owne sonne into the world to saue sin­
[II.7.3-373]  ners, will hee not also heare sinners, if with a true penitent heart and a

1.Iohn 1.

[II.7.3-374]  stedfast fayth they pray vnto him? Yes, if wee acknowledge our sinnes,
[II.7.3-375]  GOD is faithfull and iust to forgiue vs our sinnes, and to cleanse vs
[II.7.3-376]  from all vnrighteousnesse, as we are plainely taught by the examples of
[II.7.3-377]  Dauid, Peter, Mary Magdalene, the Publicane, and diuers other. And
[II.7.3-378]  whereas we must needes vse the helpe of some mediatour and intercessor,
[II.7.3-379]  let vs content our selues with him, that is the true and onely Mediatour
[II.7.3-380]  of the new Testament, namely the Lord and Sauiour Iesus Christ.

1.Iohn 2.

[II.7.3-381]  For as Saint Iohn saith, If any man sinne, we haue an aduocate with
[II.7.3-382]  the Father, Iesus Christ, the righteous, who is the propitiation for our


[II.7.3-383]  sinnes. And Saint Paul in his first Epistle to Timothie, saith, There is
[II.7.3-384]  one GOD, and one mediatour betweene GOD and man, euen the
[II.7.3-385]  man Iesus Christ, who gaue himselfe a ransome for all men, to be a testi­
[II.7.3-386]  monie in due time.

[II.7.3-387]  Now after this doctrine established, you shall bee instructed for what
[II.7.3-388]  kinde of things, and what kinde of persons ye ought to make your prayers
[II.7.3-389]  vnto GOD. It greatly behoueth all men, when they pray, to consider
[II.7.3-390]  well and diligently with themselues what they aske and require at Gods
[II.7.3-391]  hands, lest if they desire that thing which they ought not, their petitions
[II.7.3-392]  be made voyd, and of none effect. There came on a time vnto Agesilaus
[II.7.3-393]  the King, a certaine importunate suter, who requested him in a matter
[II.7.3-394]  earnestly, saying, Sir, and it please your Grace, you did once promise
[II.7.3-395]  me. Trueth quoth the king, if it be iust that thou requirest, then I promi­
[II.7.3-396]  sed thee, otherwise I did onely speake it, and not promise it. The man
[II.7.3-397]  would not bee so answered at the kings hand, but still vrging him more
[II.7.3-398]  and more, said: It becommeth a king to performe the least word hee
[II.7.3-399]  hath spoken, yea if hee should onely becke with his head. No more saith
[II.7.3-400]  the king, then it behoueth one that commeth to a king, to speake and aske
[II.7.3-401]  those things which are rightfull and honest. Thus the king cast off this
[II.7.3-402]  vnreasonable and importunate suter.

[II.7.3-403]  Now if so great consideration be to be had, when we kneele before an
[II.7.3-404]  earthly king: how much more ought to be had, when we kneele before
[II.7.3-405]  the heauenly King, who is onely delighted with iustice and equitie, nei­
[II.7.3-406]  ther will admit any vaine, foolish, or vniust petition? Therefore it shall
[II.7.3-407]  bee good and profitable, throughly to consider and determine with our
[II.7.3-408]  selues, what things we may lawfully aske of GOD, without feare of
[II.7.3-409]  repulse, and also what kinde of persons wee are bound to commend vnto
[II.7.3-410]  GOD in our dayly prayers. Two things are chiefly to bee respected in
[II.7.3-411]  euery good and godly mans prayer: His owne necessitie, and the glory of
[II.7.3-412]  almighty GOD. Necessitie belongeth either outwardly to the body,
[II.7.3-413]  or else inwardly to the soule. Which part of man, because it is much more
[II.7.3-414]  precious and excellent then the other, therefore wee ought first of all, to
[II.7.3-415]  craue such things as properly belong to the saluation thereof: as the gift
[II.7.3-416]  of repentance, the gift of faith, the gift of charitie and good workes, remis­
[II.7.3-417]  sion and forgiuenesse of sinnes patience in aduersitie, lowlinesse in prospe­
[II.7.3-418]  rity, & such other like fruits of the spirit, as hope, loue, ioy, peace, long suf­

Galath 5.

[II.7.3-419]  fering, gentlenesse, goodnesse, meekenesse, and temperancie, which things
[II.7.3-420]  GOD requireth of all them that professe themselues to be his children,
[II.7.3-421]  saying vnto them in this wise., Let your light so shine before men, that


[II.7.3-422]  they may see your good workes, and glorifie your Father which is in hea­
[II.7.3-423]  uen, And in another place also hee saith, Seeke first the Kingdome of


[II.7.3-424]  GOD, and his righteousnesse, and then all other things shall bee giuen
[II.7.3-425]  vnto you. Wherein he putteth vs in minde, that our chiefe and greatest
[II.7.3-426]  care ought to bee for those things which pertaine to the health and safe­
[II.7.3-427]  gard of the soule, because we haue here (as the Apostle saith) no continu­


[II.7.3-428]  ing citie, but doe seeke after another in the world to come.

[II.7.3-429]  Now when wee haue sufficiently prayed for things belonging to the
[II.7.3-430]  soule, then may wee lawfully and with safe conscience, pray also for our
[II.7.3-431]  bodily necessities, as meate, drinke, clothing, health of body, deliuerance
[II.7.3-432]  out of prison, good lucke in our dayly affaires, and so forth, according as
[II.7.3-433]  wee shall haue neede. Whereof, what better example can wee desire to
[II.7.3-434]  haue, then of Christ himselfe, who taught his disciples, and all other Chri­
[II.7.3-435]  stian men, first to pray for heauenly things, and afterward for earthly
[II.7.3-436]  things, as is to bee seene in that prayer which hee left vnto his Church,

Luke 11.

[II.7.3-437]  commonly called the Lords prayer? In the third booke of Kings and
[II.7.3-438]  third Chapter it is written, that GOD appeared by night in a dreame
[II.7.3-439]  vnto Salomon the King, saying, Aske of me whatsoeuer thou wilt, and I
[II.7.3-440]  will giue it thee. Salomon made his humble prayer, and asked a wise and
[II.7.3-441]  prudent heart, that might iudge and vnderstand what were good, and
[II.7.3-442]  what were ill, what were godly, and what were vngodly, what were
[II.7.3-443]  righteous, and what were vnrighteous in the sight of the Lord. It plea­
[II.7.3-444]  sed GOD wonderously that he had asked this thing. And GOD said vn­
[II.7.3-445]  to him, Because thou hast requested this word, and hast not desired many
[II.7.3-446]  dayes and long yeeres vpon the earth, neither abundance of riches and
[II.7.3-447]  goods, nor yet the life of thine enemies which hate thee, but hast desired
[II.7.3-448]  wisedome to sit in iudgement: Behold, I haue done vnto thee according
[II.7.3-449]  to thy wordes, I haue giuen thee a wise heart, full of knowledge and vn­
[II.7.3-450]  derstanding, so that there was neuer any like thee before time, neither
[II.7.3-451]  shall bee in time to come. Moreouer I haue, besides this, giuen thee
[II.7.3-452]  that which thou hast not required, namely worldly wealth and riches,
[II.7.3-453]  princely honour and glory, so that thou shalt therein also passe all kings
[II.7.3-454]  that euer were. Note this example, how Salomon being put to his choise
[II.7.3-455]  to aske of GOD, whatsoeuer he would, requested not vaine and transito­
[II.7.3-456]  rie things, but the high and heauenly treasures of wisdome, and that in so
[II.7.3-457]  doing, hee obtaineth as it were in recompence, both riches and honour.
[II.7.3-458]  Wherein is giuen vs to vnderstand, that in our dayly prayers, wee should
[II.7.3-459]  chiefly and principally aske those things which concerne the Kingdome
[II.7.3-460]  of GOD, and the saluation of our owne soules, nothing doubting but all
[II.7.3-461]  other things shall (according to the promise of Christ) be giuen vnto vs.
[II.7.3-462]  But here we must take heede, that wee forget not that other end whereof
[II.7.3-463]  mention was made before, namely the glory of GOD. Which vnlesse we
[II.7.3-464]  minde, and set before our eyes in making our prayers, we may not looke to
[II.7.3-465]  be heard, or to receiue any thing of the Lord. In the xx. Chapter of
[II.7.3-466]  Matthew, the mother of the two sonnes of Zebedee came vnto Iesus,
[II.7.3-467]  worshipping him, and saying, Grant that my two sonnes may sit in thy
[II.7.3-468]  Kingdome, the one on thy right hand, and the other at thy left hand. In
[II.7.3-469]  this petition she did not respect the glory of GOD, but plainely declared
[II.7.3-470]  the ambition and vaine glory of her owne minde, for which cause she was
[II.7.3-471]  also most worthily repelled, and rebuked at the Lords hand. In like man­

Actes 8.

[II.7.3-472]  ner wee reade in the Actes, of one Simon Magus a Sorcerer, how that
[II.7.3-473]  hee perceiuing that through laying on of the Apostles hands the holy
[II.7.3-474]  Ghost was giuen, offered them money, saying: Giue mee also this
[II.7.3-475]  power, that on whomsoeuer I lay my hands, hee may receiue the holy
[II.7.3-476]  ghost. In making this request, hee sought not the honour and glory of
[II.7.3-477]  GOD, but his owne priuate gaine and lucre, thinking to get great
[II.7.3-478]  store of money by this feate, and therefore it was iustly sayd vnto him:
[II.7.3-479]  Thy money perish with thee, because thou thinkest that the gift of GOD
[II.7.3-480]  may be obteined with money. By these and such other examples wee are
[II.7.3-481]  taught, whensoeuer we make our prayers vnto GOD, chiefly to respect
[II.7.3-482]  the honour, and glory of his Name. Whereof we haue this generall pre­

Luke 22.

[II.7.3-483]  cept in the Apostle Paul, Whether ye eate or drinke, or whatsoeuer ye doe,
[II.7.3-484]  looke that ye doe it to the glory of GOD. Which thing we shall best of all
[II.7.3-485]  doe, if wee follow the example of our Sauiour Christ, who praying that
[II.7.3-486]  the bitter cup of death might passe from him, would not therein haue
[II.7.3-487]  his owne will fulfilled, but referred the whole matter to the good will and
[II.7.3-488]  pleasure of his Father.

[II.7.3-489]  {P} And hitherto concerning those things, that we may lawfully and bold­
[II.7.3-490]  ly aske of GOD.

[II.7.3-491]  Now it followeth, that wee declare what kinde of persons wee are
[II.7.3-492]  bound in conscience to pray for. Saint Paul writing to Timothie, ex­


[II.7.3-493]  horteth him to make prayers and supplications for all men, exempting
[II.7.3-494]  none, of what degree or state soeuer they bee. In which place he maketh
[II.7.3-495]  mention by name of Kings and Rulers which are in authority, putting
[II.7.3-496]  vs thereby to knowledge how greatly it concerneth the profit of the com­
[II.7.3-497]  mon wealth, to pray diligently for the higher powers. Neither is it
[II.7.3-498]  without good cause, that hee doeth so often in all his Epistls craue the

2.Thess 3.

[II.7.3-499]  prayers of GODS people for himselfe. For in so doing, he declareth
[II.7.3-500]  to the world, how expedient and needefull it is dayly to call vpon GOD
[II.7.3-501]  for the ministers of his holy Word and Sacraments, that they may haue
[II.7.3-502]  the doore of vtterance opened vnto them, that they may truely vnder­
[II.7.3-503]  stand the Scriptures, that they may effectually preach the same vnto
[II.7.3-504]  the people, and bring foorth the true fruits thereof, to the example of all
[II.7.3-505]  other.

[II.7.3-506]  After this sort did the congregation continually pray for Peter at Ieru­

Actes 12.

[II.7.3-507]  salem, and for Paul among the Gentiles, to the great encrease and furthe­
[II.7.3-508]  rance of Christs Gospel. And if we, following their good example herein,
[II.7.3-509]  will studie to doe the like, doubtlesse it cannot be expressed, how greatly
[II.7.3-510]  we shall both helpe our selues, and also please GOD.

[II.7.3-511]  To discourse and run through all degrees of persons, it were too long.
[II.7.3-512]  Therefore yee shall briefly take this one conclusion for all: Whomsoeuer
[II.7.3-513]  we are bound by expresse commandement to loue, for those also are wee
[II.7.3-514]  bound in conscience to pray. But wee are bound by expresse commande­
[II.7.3-515]  ment to loue all men as our selues: therefore wee are also bound to pray
[II.7.3-516]  for all men, euen as well as if it were for our selues, notwithstanding
[II.7.3-517]  we know them to bee our extreme and deadly enemies. For so doeth our
[II.7.3-518]  Sauiour Christ plainely teach vs in his Gospel, saying, Loue your ene­


[II.7.3-519]  mies, blesse them that curse you, doe good to them that hate you, pray for
[II.7.3-520]  them that persecute you, that yee may bee the children of your Father
[II.7.3-521]  which is in heauen. And as hee taught his disciples, so did hee practise

Luke 23.

[II.7.3-522]  himselfe in his life time praying for his enemies vpon the crosse, and desi­
[II.7.3-523]  ring his Father to forgiue them, because they knew not what they did:
[II.7.3-524]  As did also that holy and blessed Martyr Steuen, when hee was cruelly

Actes 7.

[II.7.3-525]  stoned to death of the stubburne and stifnecked Iewes: to the example of
[II.7.3-526]  all them that will truely and vnfainedly follow their Lord and Master
[II.7.3-527]  Christ in this miserable and mortall life.

[II.7.3-528]  Now to entreate of that question, whether we ought to pray for them
[II.7.3-529]  that are departed out of this world, or no. Wherein, if wee will cleaue
[II.7.3-530]  onely vnto the word of GOD, then must we needes graunt, that we haue
[II.7.3-531]  no commandement so to doe. For the Scripture doeth acknowledge
[II.7.3-532]  but two places after this life. The one proper to the elect and blessed

Luke 16

[II.7.3-533]  of GOD; the other to the reprobate and damned soules, as may be well



[II.7.3-534]  gathered, by the parable of Lazarus and the rich man, which place Saint
[II.7.3-535]  Augustine expounding, saith in this wise: That which Abraham speaketh
[II.7.3-536]  vnto the rich man in Lukes Gospel, namely that the iust cannot goe into
[II.7.3-537]  those places where the wicked are tormented: what other things doeth
[II.7.3-538]  it signifie, but onely this, that the iust, by reason of GODS iudge­
[II.7.3-539]  ment, which may not be reuoked, can shew no deede of mercy in helping
[II.7.3-540]  them which after this life are cast into prison, vntill they pay the vtter­
[II.7.3-541]  most farthing? These words, as they confound the opinion of helping the
[II.7.3-542]  dead by prayer, so they doe cleane confute and take away the vaine errour
[II.7.3-543]  of Purgatory, which is grounded vpon the saying of the Gospel: Thou
[II.7.3-544]  shalt not depart thence, vntill thou hast payed the vttermost farthing.
[II.7.3-545]  Now doeth S. Augustine say, that those men which are cast into prison
[II.7.3-546]  after this life, on that condition, may in no wise bee holpen, though wee
[II.7.3-547]  would helpe them neuer so much. And why? Because the sentence of
[II.7.3-548]  GOD is vnchangeable, and cannot be reuoked againe. Therefore let
[II.7.3-549]  vs not deceiue our selues, thinking that either we may helpe other, or o­
[II.7.3-550]  ther may helpe vs by their good and charitable prayers in time to come.


[II.7.3-551]  For as the Preacher saith: When the tree falleth, whether it bee toward
[II.7.3-552]  the South, or toward the North, in what place soeuer the tree falleth,
[II.7.3-553]  there it lieth: meaning thereby, that euery mortall man dieth either in the
[II.7.3-554]  state of saluation or damnation, according as the words of the Euangelist


[II.7.3-555]  Iohn doe also plainely import, saying: He that beleeueth on the Sonne of
[II.7.3-556]  GOD, hath eternall life: But he that beleeueth not on the Sonne, shall
[II.7.3-557]  neuer see life, but the wrath of GOD abideth vpon him. Where is then the
[II.7.3-558]  third place which they call Purgatory? or where shall our prayers helpe


contra De­


[II.7.3-559]  and profit the dead? S. Augustine doth onely acknowledge two places
[II.7.3-560]  after this life, heauen & hell: As for the third place, he doth plainly denie
[II.7.3-561]  that there is any such to be found in all Scripture. Chrysostome likewise
[II.7.3-562]  is of this minde, that vnlesse wee wash away our sinnes in this present
[II.7.3-563]  world, we shall finde no comfort afterward. And S. Cyprian saith, that
[II.7.3-564]  after death, repentance and sorrow of paine shall bee without fruit, wee­
[II.7.3-565]  ping also shalbe in vaine, and prayer shall be to no purpose. Therefore he
[II.7.3-566]  counselleth all men to make prouision for themselues while they may, be­
[II.7.3-567]  cause when they are once departed out of this life, there is no place for re­
[II.7.3-568]  pentance, nor yet for satisfaction.

[II.7.3-569]  Let these and such other places be sufficient to take away the grosse
[II.7.3-570]  errour of Purgatory out of our heads, neither let vs dreame any more,
[II.7.3-571]  &that; the soules of the dead are any thing at all holpen by our prayers: But as
[II.7.3-572]  the Scripture teacheth vs, let vs thinke that the soule of man passing out
[II.7.3-573]  of the body, goeth straight wayes either to heauen, or else to hell, whereof
[II.7.3-574]  the one needeth no prayer, and the other is without redemption. The on­
[II.7.3-575]  ly Purgatory wherein we must trust to be saued, is the death and bloud
[II.7.3-576]  of Christ, which if we apprehend with a true and stedfast faith, it purgeth
[II.7.3-577]  and cleanseth vs from all our sinnes, euen as well as if hee were now


[II.7.3-578]  hanging vpon the Crosse. The bloud of Christ, sayth Saint Iohn, hath
[II.7.3-579]  cleansed vs from all sinne. The bloud of Christ, sayth Saint Paul, hath
[II.7.3-580]  purged our consciences from dead workes, to serue the liuing GOD. Al­


[II.7.3-581]  so in another place hee sayth, Wee bee sanctified and made holy by the offe­
[II.7.3-582]  ring vp of the body of Iesus Christ done once for all. Yea hee addeth
[II.7.3-583]  more, saying, With the one oblation of his blessed body & pretious bloud,


[II.7.3-584]  he hath made perfect for euer and euer all them that are sanctified. This
[II.7.3-585]  then is that Purgatory, wherein all Christian men put their whole trust
[II.7.3-586]  and confidence, nothing doubting, but if they truely repent them of their
[II.7.3-587]  sinnes, and die in perfect fayth, that then they shall foorthwith passe from
[II.7.3-588]  death to life. If this kinde of purgation will not serue them, let them
[II.7.3-589]  neuer hope to be released by other mens prayers, though they should con­
[II.7.3-590]  tinue therein vnto the worlds end. He that cannot be saued by fayth in
[II.7.3-591]  Christs bloud, how shall he looke to bee deliuered by mans intercessions?
[II.7.3-592]  Hath GOD more respect to man on earth, then hee hath to Christ in
[II.7.3-593]  heauen? If any man sinne (sayth Saint Iohn) we haue an aduocate with

1. Iohn 2.

[II.7.3-594]  the Father, euen Iesus Christ the righteous, and hee is the propitiation
[II.7.3-595]  for our sinnes. But we must take heed that wee call vpon this aduocate
[II.7.3-596]  while wee haue space giuen vs in this life, lest when wee are once dead,
[II.7.3-597]  there bee no hope of saluation left vnto vs. For as euery man sleepeth
[II.7.3-598]  with his owne cause, so euery man shall rise againe with his owne cause.
[II.7.3-599]  And looke in what state he dieth, in the same state he shall bee also iudged,
[II.7.3-600]  whether it bee to salutation or damnation. Let vs not therefore dreame
[II.7.3-601]  either of Purgatory, or of prayer for the soules of them that be dead: but
[II.7.3-602]  let vs earnestly and diligently pray for them which are expresly comman­
[II.7.3-603]  ded in holy Scripture, namely for Kings and Rulers, for Ministers of
[II.7.3-604]  GODS holy word and Sacraments, for the Saints of this world, o­
[II.7.3-605]  therwise called the faythfull: to be short, for all men liuing, be they neuer
[II.7.3-606]  so great enemies to GOD and his people, as Iewes, Turkes, Pagans,
[II.7.3-607]  Infidels, Heretikes, &c. Then shall we truely fulfill the commandement
[II.7.3-608]  of GOD in that behalfe, and plainely declare our selues to bee the true
[II.7.3-609]  children of our heauenly Father, who suffereth the Sunne to shine vpon
[II.7.3-610]  the good and the bad, and the raine to fall vpon the iust and the vniust:
[II.7.3-611]  For which and all other benefits most abundantly bestowed vpon
[II.7.3-612]  mankind from the beginning, let vs giue him hearty
[II.7.3-613]  thankes, as we are most bound, and prayse his
[II.7.3-614]  Name for euer and euer. Amen.