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also this power, that on whomsoever I lay my hands, he may re

eei'.e (he Holy Ghojl. In making this request, he fought

not the honour and glory of God, but his own private

gain and lucre, thinking to get great store of money by

this seat; and therefore it was justly faid unto him, Tby

money perijb with thee, hecause thou tbinkejl that the gift of

God may he obtained with money. By these and iuch other

examples we are taught, whensoever we make our prayers

unto God, chiesly to respect the honour and glory of his

name. Whereof we have this general precept in the

Apostle Paul; Whether ye eat or drink, or whatsoever ye do, i Cor. x.

look that ye do it to the glory of God. Which thing we ^jf^ x

(hall best of all do, if we follow the example of our Sa- Luke xxii."

viour Christ, who praying that the bitter cup of death

might pass from him, would not therein have his own

will fulsilled, but reserred the whole matter to the good

will and pleasure of his Father.

And hitherto concerning those things, that we may lawfully and boldly ask of God.

Now it followeth, that we declare what kind of persons we are bound in conscience to pray for. St. Paul, writing to Timothy, exhorteth him to make prayers and i Tim. ii. supplications for all men, exempting none, of what degree or state soever they be. In which place he maketh mention by name of kings and rulers which are in authority, putting us thereby to acknowledge how greatly it concemeth the prosit of the commonwealth, to pray diligently for the higher powers. Neither is it without good cause, that he doth so often in all his Epistles crave Colnss. It. the prayers of God's people for himself. For in so doing, Rom. xv. he declareth to the world how expedient and needful Sit2 Thcsl"Mi' is daily to call upon God for the ministers of his holy word and facraments, that they may have the door of Ephes. ti. utterance opened unto them, that they may truly understand the Scriptures, that they may effectually preach the lame unto the people, and bring forth the true fruits thereof, to the example of all other.

After this sort did the congregation continually pray for Peter at Jerufalem, and for Paul among the Gentiles, Acts xii. to the great increase and furtherance of Christ's Gospel. And is we, following their good example herein, will study to do the like, doubtless it cannot be expreffed how greatly we shall both help ourselves, and also please God.

To discourse and run through all degrees of persons it were too long. Therefore ye shall briesly take this one

conclusion

conclusion for all ; whomsoever we are bound by express commandment to love, for those also are we bound in conscience to pray. But we are bound by express commandment to love all men as ourselves: therefore we are also bound to pray for all men, even as well as if it were for ourselves, notwithstanding we know them to be our extreme and deadly enemies: for so doth our Saviour Mau. v. Christ plainly teach us in his Gospel, faying, Love your enemies, bless them that curse you, do good to them that bate you, pray for them that persecute you, that ye may he the children of your Father ivhich is in heaven. And as he taught his disciples, so did he practise himself in his lise-time, Lukexxiii. praying for his enemies upon the cross, and desiring his Father to forgive them, because they knew not what Acts vii. they did. As did also that holy and blesled martyr Stephen, when he was cruelly stoned to death of the stubborn and stiff-necked Jews; to the example of all them that will truly and unseignedly follow their Lord and Master Christ in this miserable and mortal lise.

Now, to entreat of that question, whether we ought to pray for them that are departed out of this world, or no? Wherein, if we will cleave only unto the word of God, then must we needs grant, that we have no commandment so to do. For the Scripture doth acknowledge but two places after this lise: the one proper to the elect and bleffed of God, the other to the reprobate and damned souls; as may be well gathered by the parable of Lazarus Luke xvi. and the rich man: which place St. Augustine expoundEvan' *n& *a'tn m tms W1*e, That which Abraham speaketh quæst^'i. unto the rich man in Luke's Gospel, namely, that the ctp. 38. just cannot go into those places where the wicked are tormented; what other thing doth it signify, but only this, that the just, by reason of God's judgment, which may not be revoked, can shew no deed of mercy in helping them which after this lise are cast into prison, until they pay the uttermost farthing? These words, as they confound the opinion of helping the dead by prayer, lo they do clean confute and take away the vain error of purgatory, which is grounded upon the faying of the Golpel, Fhou shalt not depart thence, until thou ha/J paid the uttermojjl farthing. Now doth St. Augustine fay, that those men which are cast into prison after this lise, on that condition, may in no wise be holpen, though we would help them never so much. And why? Because the sentence of God is unchangeable, and cannot be revoked again. Therefore let us not deceive ourselves,

thinking

thinking that either we may help other, or other may lielp us by their good and charitable prayers in time to come. For, as the Preacher faith, When the tree falleth, EecteC xi. whether it he toward the south, or toward the north, in of bat place soever the tree falleth, there it lietb: meaning thereby, that every mortal man dieth either in the state of salvation or damnation, according as the words of the Evangelist John do also plainly import, faying, He that John iii. helieDctb on the Son of God hath eternal life: but he that bclievetb not on the Son shall never see life, but the wrath cf God abidetb upon him. Where is then the third place, which they call purgatory? Or where shall our prayers help and prosit the dead? St. Augusiine doth only ac-Lib. v. Hyknowledge two places after this lise, heaven and hell. P°?"°As for the third place, he doth plainly deny that there is f£.'bys°ist' any such to be sound in all Scripture. Chrysostom like- Homii. v. wise is of this mind, that, unless we wasti away our sins in in Cyprian. this present world, we shall sind no comfort afterward. ^f-^^, And St. Cyprian laith, that, aster death, repentance and sorrow of pain shall be without fruit; weeping also shall be in vain, and prayer shall be to no purpole. Therefore he counselleth all men to make provision for themselves while they may, because, when they are once departed out of this lise, there is no place for repentance, nor yet for fatisfaction.

Let these and fuch other places be sussicient to take away the gross error of purgatory out of our heads; neither let us dream any more, that the fouls of the dead are any thing at all holpen by our prayers: but, as the Scripture teacheth us, let us think that the foul of man, pasting out of the body, goeth straightways either to heaven, or else to hell, whereof the one needeth no prayer, the other is without redemption. The only purgatory, wherein we must trust to be faved, is the death and blood of Christ, which if we apprehend with a true and steadfast faith, it purgeth and cleanseth us from all our sins, even as well as it he were now hanging upon the cross. The blood ofi John i. Chrift, faith St. John, hath eleansed us from all fin. The blood of Chrijl, faith St. Paul, bath purged our consciences Heb. ix. from dead -works, to serve the living God. Also in another place he faith, IVe hej'anclijieJ and made holy by the offer- neD. X. iug up of the hody of Jesus Chrijl done once for all. Yea, he addeth more, laying, With the one oblation of bis bleffed Ibidem. bedy and precious blood, he bath made perseel for ever and ever, all them that are fanctijied. This then is that purgatory, wherein all Christian men put their whole trust

and

and conssidence, nothing doubting, but if they truly repent them of their sins, and die in persect faith, that then they shall forthwith pass from death to lise. If this kind of purgation will not serve them, let them never hope to be released by other men's prayers, though they should continue therein unto the world's end. He that cannot be faved by faith in Christ's blood, how sliall he look to be delivered by man's intercessions? Hath God more respect to man on earth, than he hath to Christ in heaven? \ John ii. If any man fin, faith St. John, we have an advocate -with the Father, even Jesus Chrift the righteous, and he is the propitiation for mir fins. But we must take heed that we call upon this advocate while we have space given us in this lise, lest, when we are once dead, there be no hope of falvation left unto us. For as every man sleepeth with his own cause, so eiery man shall rise again with his own cause. And look in what state he dieth, in the fame state he shall be also judged, whether it be to falvation or damnation. Let us not therefore dream either of purgatory, or of prayer for the souls of them that be dead: but let us earnestly and diligently pray for them which are expressly commanded in holy Scripture, namely, for kings and rulers, for ministers of God's holy word and sacraments, for the faints of this world, otherwise called the faithful; to be short, for all men living, be they never so great enemies to God and his people, as Jews, Turks, Pagans, Insidels, Heretics, &c. Then shall we truly fulsil the commandment of God in that behalf, and plainly declare ourselves to be the true children of our heavenly Father, who suffereth the sun to shine upon the good and the bad, and the rain to fall upon the just and the unjust. For which, and all other benesits most abundantly bestowed upon mankind from the beginning, let us give him hearty thanks, as we are most bound, and praise his name for ever and ever. Amen.

AN

AN

HOMILY

OF THE

Place and Time of Prayer.

GOD, through his almighty power, wisdom, and goodness, created in the beginning heaven and earth, the fun, the moon, the stars, the fow ls of the air, the beasts of the earth, the sishes in the lea, and all other creatures, for the use and commodity of man, whom also he had created to his own image and likeness, and given him the use and government over them all, to the end he should use them in such sort as he had given him in charge and commandment, and also that he should declare himself thankful and kind for all those benesits, so liberally and so graciously bestowed upon him, utterly without any deserving on his behalf. And although we ought at all times, and in all places, to have in remembrance, and to be thankful to our gracious Lord, according as it is written, I will magnify the Lord at all times : Psai. Ciu. and again, Wheresoever the Lord hearetb rule, 0 my foul, fraife the Lord: yet it appeareth to be God's good will and pleasure, that we mould at special times, and in special places, gather ourselves together, to the intent his name might be renowned, and his glory set forth in the congregation and affembly of his faints. As concerning the time which Almighty God hath appointed his people to affemble together solemnly, it doth appear by the fourth commandment of God: Rememher, iaith God, that thou hef> holy the Sabbath-day. Upon the which day, as is plain in the Acts of the Apostles, the people accustomably A£fc xiii. resorted together, and heard diligently the Law and the Prophets read among them. And albeit this commandWent of God doth not bind Christian people so straitly to observe and keep the utter ceremonies or the Sabbathday, as it was given unto the Jews, as touching the forbearing of work and labour in time of great necessity,

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