Hebr. xi.
Rom. xiv.

Rom. x.

A&ts xiv.

pity our brother's cafe, and make our humble petition to
God for him. But that we fhould pray unto faints, nei-
ther have we any commandment in all the Scripture, nor
yet example which we may fafely follow. So that be-
ing done without authority of God's word, it lacketh
the ground of faith, and therefore cannot be acceptable
before God. For whatsoever is not of faith is fin. And
the Apoftle faith, that Faith cometh by bearing, and bearing
by the word of God. Yet thou wilt object further, that
the faints in heaven do pray for us, and that their prayer
proceedeth of an earneft charity, that they have towards
their brethren on earth. Whereto it may be well an-
fwered, firft, that no man knoweth whether they do
pray for us, or no. And if any will go about to prove it
by the nature of charity, concluding, that because they
did
pray for men on earth, therefore they do much more
the fame now in heaven; then may it be faid by the fame
reafon, that as oft as we do weep on earth, they do alfo
weep in heaven, because while they lived in this world,
it is moft certain and fure they did fo. And for that
place which is written in the Apocalypfe, namely, that
the angel did offer up the prayers of the faints upon the
golden altar, it is properly meant, and ought properly
to be understood, of thofe faints that are yet living on
earth, and not of them that are dead; otherwife what
need were it that the angel fhould offer up their prayers,
being now in heaven before the face of Almighty God?
But admit the faints do pray for us, yet do we not know
how, whether fpecially for them which call upon them,
or elfe generally for all men, wishing well to every man
alike. If they pray fpecially for them which call upon
them, then it is like they hear our prayers, and alfo
know our hearts defire. Which thing to be falfe, it is
already proved, both by the Scriptures, and alfo by
authority of Auguftine. Let us not therefore put our
truft or confidence in the faints or martyrs that be dead.
Let us not call upon them, nor defire help at their hands:
but let us always lift up our hearts to God, in the name
of his dear Son Chrift, for whofe fake as God hath pro-
mifed to hear our prayer, fo he will truly perform it.
Invocation is a thing proper unto God, which if we
attribute unto the faints, it foundeth to their reproach,
neither can they well bear it at our hands. When Paul
had healed a certain lame man, which was impotent in
his feet, at Lyftra, the people would have done facrifice
unto him and Barnabas; who rending their clothes re-

the

fufed

fufed it, and exhorted them to worship the true God. Likewife in the Revelation, when St. John fell before the Apoc. xix. angel's feet to worship him, the angel would not permit him to do it, but commanded him that he should worship God. Which examples declare unto us, that the faints and angels in heaven will not have us to do any honour unto them, that is due and proper unto God. He only is our Father, he only is Omnipotent, he only knoweth and understandeth all things, he only can help us at all times, and in all places, he faffereth the fun to fhine upon the good and the bad, he feedeth the young ravens that cry unto him, he faveth both man and beast, he will not that any one hair of our head fhall perish, but is always ready to help and preferve all them that put their truft in him, according as he hath promifed, faying, Before they call, I will anfwer; and whilst they speak, I will bear. Ifaiah 1xv. Let us not therefore any thing miftruft his goodness, let us not fear to come before the throne of his mercy, let us not seek the aid and help of faints, but let us come boldly ourselves, nothing doubting but God for Chrift's sake, in whom he is well pleafed, will hear us without a fpokefman, and accomplish our defire in all fuch things as fhall be agreeable to his moft holy will. So faith Chry- Chryfoft. foftom, an ancient doctor of the church, and fo must we de Profect. fteadfastly believe, not because he faith it, but much Evang. more because it is the doctrine of our Saviour Christ himfelf, who hath promifed, that if we pray to the Father in his name, we shall certainly be heard, both to the relief of our neceffities, and alfo to the falvation of our fouls, which he hath purchased unto us, not with gold or filver, but with his precious blood fhed once for all upon

the cross.

To him therefore, with the Father and the Holy Ghost, three perfons and one God, be all honour, praise, and glory, for ever and ever. Amen.

The Third Part of the Homily concerning Prayer.

YE

E were taught in the other part of this Sermon, unto whom ye ought to direct your prayers in time of need and neceffity, that is to wit, not unto angels or faints, but unto the eternal and ever-living God, who, because he is merciful, is always ready to hear us, when we call upon him in true and perfect faith. And because he

vi. Hom.

Pfal. 1.

Pfal. cvii. 1 Tim. i.

is Omnipotent, he can cafily perform and bring to pafs the thing that we request to have at his hands. To doubt of his power, it were a plain point of infidelity, and clean against the doctrine of the Holy Ghoft, which teacheth that he is all in all.. And as touching his good will in this behalf, we have exprefs teftimonies in Scripture, how that he will help us, and alfo deliver us, if we call upon him in time of trouble. So that, in both these refpects, we ought rather to call upon him than upon any other. Neither ought any man therefore to doubt to come boldly unto God, becaufe he is a finner. For the Lord, as the Prophet David faith, is gracious and merciful; yea, bis mercy and goodness endureth for ever. He that fent his own Son into the world to fave finners, will he not alfo hear finners, if with a true penitent heart and a steadfast faith they pray unto him? Yea, if we acknowledge our fins, God is faithful and just to forgive us our fins, and to cleanse us from all unrighteoufnefs, as we are plainly taught by the examples of David, Peter, Mary Magdalen, the Publican, and divers others. And whereas we muft needs ufe the help of fome Mediator and Interceffor, let us content ourselves with him that is the true and only Mediator of the New Teftament, namely, the Lord and Saviour Jefus Chrift. 1 John ii. For, as St. John faith, If any man fin, we have an Advocate with the Father, Jefus Chrift the righteous, who is the propitiation for our Jins. And St. Paul in his firft Epiftle to TiTim. ii. mothy faith, There is one God, and one Mediator between God and man, even the man Jefus Chrift, who gave himself a ranfem for all men, to be a teftimony in due time.

1 John i.

Now after this doctrine eftablished, you fhall be instructed for what kind of things, and what kind of perfons, ye ought to make your prayers unto God. It greatly behoveth all men, when they pray, to confider well and diligently with themfelves what they ask and require at God's hands, left, if they defire that thing which they ought not, their petitions be made void, and of none effect. There came on a time unto Agefilaus the king, a certain importunate fuitor, who requested him in a matter earneftly, faying, Sir, and it plcafe your Grace, you did once promife me. Truth, quoth the king, if it be juft that thou requireft, then I promifed thee; other wife I did only fpeak it, and not promife it. The man would not be fo anfwered at the king's hand; but ftill urging him more and more, faid, It becometh a king to perform the leaft word he hath fpoken, yea, if he should only beck with his head. No more, faith the king, than

it behoveth one, that cometh to a king, to fpeak and afk thofe things which are rightful and honeft. Thus the king caft off this unreafonable and importunate fuitor.

man,

Now, if fo great confideration be to be had, when we kneel before an earthly king, how much more ought to be had, when we kneel before the heavenly King, who is only delighted with juftice and equity, neither will admit any vain, foolish, or unjust petition! Therefore it fhall be good and profitable, throughly to confider and determine with ourfelves, what things we may lawfully ask of God, without fear of repulfe, and alfo what kind of per fons we are bound to commend unto God in our daily prayers. Two things are chiefly to be refpected in every good and godly man's prayer: his own neceffity, and the glory of Almighty God. Neceffity belongeth either outwardly to the body, or elfe inwardly to the foul. Which part of because it is much more precious and excellent than the other, therefore we ought firft of all to crave fuch things as properly belong to the falvation thereof; as the gift of repentance, the gift of faith, the gift of charity and good works, remiflion and forgiveness of fins, patience in adverfity, lowlinefs in profperity, and fuch other like fruits of the Spirit, as hope, Gal. v. love, joy, peace, long-fuffering, gentleness, goodness, meeknefs, and temperance; which things God requireth of all them that profefs themselves to be his children, faying unto them in this wife; Let your light fo fbine be- Matth, v. fore men, that they may fee your good works, and glorify your Father which is in heaven. And in another place alfo he faith, Seek ye first the kingdom of God, and bis right- Matth. vi. coufnefs, and then all other things fhall be given unto you. Wherein he putteth us in mind, that our chief and greateft care ought to be for those things which pertain to the health and fafeguard of the foul, because we have here, as the Apoftle faith, no continuing city, but do feek after another Heb. xiii, in the world to come.

Now when we have fufficiently prayed for things belonging to the foul, then may we lawfully, and with fafe confcience, pray alfo for our bodily neceffities, as meat, drink, clothing, health of body, deliverance out of prifon, good luck in our daily affairs, and fo forth, according as we shall have need. Whereof, what better example can we defire to have, than of Chrift himfelf, who taught his difciples, and all other Chriftian men, firft to pray for heavenly things, and afterward for earthly things, as is to be feen in that prayer which he left unto his church, com- Matth. vi.

T 4

monly

Luke xi,

monly called the Lord's prayer? In the third book of Kings, and third chapter, it is written, that God appeared by night in a dream unto Solomon the king, faying, Ask of me whatsoever thou wilt, and I will give it thee. Solomon made his humble prayer, and asked a wife and prudent heart, that might judge and understand what were good, and what were ill; what were godly, and what were ungodly; what were righteous, and what were unrighteous in the fight of the Lord. It pleafed God wondrously that be bad afked this thing. And God Jaid unto bim, Becaufe thou haft requested this word, and haft not defired many days and long years upon the earth, neither abundance of riches and goods, nor yet the life of thine enemies which bate thee, but haft defired wisdom to fit in judgment; behold I have done unto thee according to thy words; I have given thee a wife heart, full of knowledge and underflanding, fo that there was never any like thee before time, neither fhall be in time to come. Moreover, I have befides this given thee that which thou hast not required, namely, worldly wealth and riches, princely bonour and glory, fo that thou shalt therein alfo pafs all kings that ever were. Note this example, how Solomon being put to his choice to afk of God whatsoever he would, requested not vain and tranfitory things, but the high and heavenly treasures of wifdom; and that, in fo doing, he obtaineth, as it were in recompence, both riches and honour. Wherein is given us to understand, that, in our daily prayers, we fhould chiefly and principally ask thofe things which concern the kingdom of God, and the falvation of our own fouls, nothing doubting but all other things fhall (according to the promife of Chrift) be given unto us. But here we must take heed that we forget not that other end, whereof mention was made before, namely, the glory of God. Which unless we mind, and fet before our eyes in making our prayers, we may not look to be heard, or to receive any thing of the Lord. In the twentieth chapter of Matthew, the mother of the two fons of Zebedee came unto Jefus, worthipping him, and faying, Grant that my two fons may fit in thy kingdom, the one on thy right hand, and the other at thy left band. In this petition the did not refpect the glory of God, but plainly declared the ambition and vain-glory of her own mind; for which caufe fhe was alfo moft worthily repelled and rebuked at the Lord's hand. In like manner we Ats viii. read in the Acts of one Simon Magus, a forcerer, bow that be, perceiving that through laying on of the Apostles' bands the Holy Ghoft was given, offered them money, faying, Give me

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