In the first part of this Sermon, ye heard the great necessitie, and also the great force of deuout and earnest prayer, declared and prooued vnto you, both by diuers weighty testimonies, and also by sundry good examples of holy Scripture. Now shall you learne whom you ought to call vpon, and to whom you ought alwayes to to direct your prayers.

Wee are euidently taught in GODS holy Testament, that Almighty GOD is the onely fountaine and welspring of all goodnesse, and that whatsoeuer wee haue in this world, we receiue it onely at his handes. To this effect serueth the place of Saint Iames: euery good and perfect gift, saith hee, commeth from aboue, and proceedeth from the Father of lights (James 1.17). To this effect also serueth the testimonie of Paul, in diuers places of his Epistles, witnessing that the spirit of wisedome, the spirit of knowledge and reuelation, yea euery good and heauenly gift, as faith, hope, charity, grace, and peace, commeth onely and solely of GOD. In consideration whereof, hee bursteth out into a suddaine passion, and sayth: O man, what thing hast thou, which thou hast not receiued (1 Corinthians 4.7)? Therefore, whensoeuer wee need or lacke any thing, pertaining either to the body or to the soule, it behooueth vs to runne onely vnto GOD, who is the onely giuer of all good things. Our Sauiour Christ in the Gospel, teaching his Disciples how they should pray, sending them to the Father in his Name, saying, Verily, verily I say vnto you, whatsoeuer ye aske the Father in his Name, hee will giue it vnto you (John 16.23). And in an other place, when yee pray, pray after this sort? Our Father which art in heauen &c (Matthew 6.9, Luke 11.2). And doeth not GOD himselfe, by the mouth of his Prophet Dauid, will and command vs to call vpon him (Psalms 50.14-23)? The Apostle wisheth grace and peace to all them that call on the Name of the Lord, and of his Sonne Iesus Christ, as doeth also the Prophet Ioel, saying, And it shall come to passe, that whosoeuer shall call on the Name of the Lord, shall be saued (Joel 2.32, Acts 2.21).

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

The first is this, that he to whom wee make our prayers, bee able to helpe vs. The second is, that hee will helpe vs. The third is, that hee bee such a one as may heare our prayers. The fourth is, that he vnderstand better then wee our selues what we lacke, and how farre we haue neede of helpe. If these things bee to be found in any other sauing onely GOD, then may wee lawfully call vpon some other besides GOD. But what man is so grosse, but he well vnderstandeth that these things are onely proper to him which is omnipotent, and knoweth all things, euen the very secrets of the heart, that is to say, onely and to GOD alone, whereof it followeth, that we must call neither vpon Angel, nor yet vpon Saint, but only and solely vpon GOD, as Saint Paul doeth write (Romans 10.14)? How shall men call vpon him in whom they haue not beleeued? So that Inuocation or Prayer, may not be made without Faith in him on whom they call, but that we must first beleeue in him, before wee can make our Prayer vnto him, whereupon wee must onely and solely pray vnto GOD. For to say that we should beleeue either in Angel or Saint or in any other liuing creature, were mere horrible blasphemie against GOD and his holy Word, neither ought this fancie to enter into the heart of any Christian man, because we are expressely taught in the word of the Lord onely to repose our Faith in the blessed Trinitie, in whose only Name we are also Baptized, according to the expresse commandement of our Sauiour Iesus Christ, in the last of S. Matthew (Matthew 28.19).

But that the trueth hereof may the better appeare, euen to them that be most simple and vnlearned, let vs consider what Prayer is. Saint Augustine calleth it a lifting vp of the minde to GOD, that is to say, an humble and lowly powring out of the heart to GOD (Augustine, De Spi. & Lit., chap. 50). Isidorus saith, that it is an affection of the heart, and not a labour of the lips (Isidorus, De Summo Bono', Chap. 8, Bk. 3). So that by these places, true prayer doeth consist not so much in the outward sound and voyce of wordes, as in the inward groning, and crying of the heart to GOD.

Now then, is there any Angel, any Virgine, and Patriarke or Prophet among the dead, that can vnderstand, or know the meaning of the heart? The Scripture saith, It is GOD that searcheth the heart and the raynes (Psalms 7.9, Revelations 2.23), and that hee onely knoweth the heartes of the children of men (Jeremiah 17.10, 2 Chronicles 6.30). As for the Saintes, they haue so little knowledge of the secretes of the heart, that many of the ancient fathers greatly doubt, whether they know any thing at all, that is commonly done on earth. And albeit some thinke they doe, yet Saint Augustine a Doctour of great authority, and also antiquitie, hath this opinion of them: that they knowe no more what wee doe on earth, then wee know what they doe in heauen (Augustine, Lib. de Cura pro Mort. Agenda', chap. 13, Augustine, De Vera Reli.', chap. 22). For proofe whereof, he alleageth the wordes of Esay the Prophet, where it is sayd, Abraham is ignorant of vs, and Israel knoweth vs not (Isaiah 63.16). His minde therefore is this, not that wee should put any religion in worshipping of them, or praying vnto them: but that wee should honour them by following their vertuous and godly life. For as hee witnesseth in anotherplace, the Martyrs and holy men in times past, were wont after their death to bee remembred, and named of the Priest at diuine seruice: but neuer to bee inuocated or called vpon (Augustinem `De Civit. Dei,' chap. 10). And why so? because the Priest (saith he) is GODS Priest, and not theirs: Whereby he is bound to call vpon GOD, and not vpon them.

Is not that man thinke you vnwise that will runne for water to a little brooke, when he may aswell goe to the head spring? Euen so may his wisedome bee iustly suspected, that will flee vnto Saints in time of necessity, when hee may boldly and without feare declare his griefe, and direct his prayer vnto the Lord himselfe.

Thus you see, that the authority both of the Scripture, and also of Augustine, doeth not permit, that wee should pray vnto them (John 5.44). O that all men would studiously read, and search the Scriptures, then should they not be drowned in ignorance, but should easily perceiue the trueth, as well of this point of doctrine, as of all the rest. For there doeth the holy Ghost plainely teach vs, that Christ is or onely Mediatour and Intercessour with GOD, and that we must not seeke and runne to an other. If any man sinneth, sayth Saint Iohn, we haue an aduocate with the Father, Iesus Christ the righteous, and hee is the propitiation for our sinnes (1 John 2.1-2). Saint Paul also sayth, there is one GOD, and one Mediatour betweene GOD and man, euen the man Iesus Christ (1 Timothy 2.5). Wherevnto agreeth the testimonie of our Sauiour himselfe, witnessing that no man commeth to the Father, but only by him, who is the way, the trueth, the life (John 14.6), yea and the onely doore whereby we must enter into the kingdome of heauen (John 10.9), because GOD is pleased in no other but in him. For which cause also he cryeth, and calleth vnto vs that we should come vnto him, saying: Come vnto me, all ye that labour and be heauy laden, and I shall refresh you (Matthew 11.28). Would Christ haue vs so necessarily come vnto him? and shall we most vnthankefully leaue him, and runne vnto other? This is euen that which GOD so greatly complaineth of by his Prophet Ieremy, saying, My people haue committed two great offences, they haue forsaken mee the fountaine of the waters of life, and haue digged to themselues broken pits that can holde no water. Is not that man thinke you vnwise that will runne for water to a little brooke, when he may aswell goe to the head spring? Euen so may his wisedome bee iustly suspected, that will flee vnto Saints in time of necessity, when hee may boldly and without feare declare his griefe, and direct his prayer vnto the Lord himselfe. If GOD were strange, or dangerous to bee talked withall, then might wee iustly drawe backe and seeke to some other. But the Lord is nigh vnto all them that call vpon him in faith and trueth (Psalms 145.18), and the prayer of the humble and meeke hath alwayes pleased him (Apocrypha. Judith 9.11). What if wee bee sinners, shall wee not therefore pray vnto GOD? or shall wee despaire to obtaine any thing at his handes?

Why did Christ then teach vs to aske forgiuenesse of our sinnes, saying, And forgiue vs our trespasses, as wee forgiue them that trespasse against vs? Shall we thinke that the Saints are more mercifull in hearing sinners, then GOD? Dauid sayth, that the Lord is full of compassion and mercy, slow to anger, and of great kindnesse (Psalms 103.8). Saint Paul saith, that hee is rich in mercy toward all them that call vpon him (Ephesians 2.4). And hee himselfe by the mouth of his Prophet Esay sayth, For a little while haue I forsaken thee, but with great compassion will I gather thee: For a moment in mine anger I haue hid my face from thee, but with euerlasting mercy I haue had compassion vpon thee (Isaiah 54.7-8). Therefore the sinnes of any man ought not to withhold him from praying vnto the Lord his GOD But if hee be truely penitent and stedfast in faith, let him assure himselfe that the Lord will be mercifull vnto him, and heare his prayers.

O but I dare not (will some man say) trouble GOD at all times with my prayers. We see that in Kings houses and Courts of Princes, men cannot be admitted, vnlesse they first vse the helpe and meane of some speciall Noble man, to come vnto the speach of the King, and to obteine the thing that they would haue. To this reason doeth Saint Ambrose answere very well, writing vpon the first Chapter to the Romanes. Therefore (saith he) we vse to goe vnto the King by officers and noble men, because the King is a mortall man, and knoweth not to whom hee may commit the gouernement of the common wealth. But to haue GOD our friend, from whom nothing is hid, we neede not any helper, that should further vs with his good word, but onely a deuout and godly minde. And if it be so, that wee neede one to intreate for vs: why may wee not content our selues with that one Mediatour, which is at the right hand of GOD the Father, and there liueth for euer to make intercession for vs? As the blood of Christ did redeeme vs on the crosse, and cleanse vs from our sinnes: euen so it is now able to saue all them that come vnto GOD by it. For Christ sitting in heauen, hath an euerlasting Priesthood, and alwayes prayeth to his Father for them that bee penitent, obteining by vertue of his wounds, which are euermore in the sight of GOD, not onely perfect remission of our sinnes, but also all other necessaries that wee lacke in this world (Matthew 6.33, James 5.15, Colossians 4.12), so that this onely Mediatour is sufficient in heauen (1 Timothy 2.5), and needeth no others to helpe him (Hebrews 7.25).

Why then doe wee pray one for another in this life, some man perchance will heere demaund? Forsooth we are willed so to doe, by the expresse commandement both of Christ and his disciples, to declare therein aswell the faith that wee haue in Christ towardes GOD, as also the mutuall charitie that wee beare one towards another, in that pitie our brothers case, and make our humble petition to GOD for him. But that we should pray vnto Saints, neither haue we any commandement in all the Scripture, nor yet example which wee may safely follow. So that being done without authority of Gods word, it lacketh the ground of faith, & therefore cannot be acceptable before GOD (Hebrews 11.6). For whatsoeuer is not of faith, is sin (Romans 14.23). And as the Apostle saith, that faith commeth by hearing, and hearing by the word of GOD (Romans 10.17). Yet thou wilt obiect further, that the Saints in heauen doe pray for vs, and that their prayer proceedeth of an earnest charity that they haue towards their brethren on earth. Whereto it may be well answered. First, that no man knoweth whether they doe pray for vs, or no. And if any will goe about to prooue it by the nature of charitie, concluding, that because they did pray for men on earth, therefore they doe much more the same now in heauen: Then may it be sayd by the same reason, that as oft as we doe weepe on earth, they doe also weepe in heauen, because while they liued in this world, it is most certaine and sure they did so. And for that place which is written in the Apocalyps, namely that the Angel did offer vp the prayers of the Saints vpon the golden Altar: it is properly meant, and ought properly to bee vnderstood of those Saints that are yet liuing on earth, and not of them that are dead, otherwise what neede were it that the Angel should offer vp their prayers, being now in heauen before the face of Almighty GOD?

But admit the Saints doe pray for vs, yet doe we not know how, whether specially for them which call vpon them, or else generally for all men, wishing well to euery man alike. If they pray specially for them which call vpon them, then it is like they heare our prayers, and also know our hearts desire. Which thing to bee false, it is already prooued both by the Scriptures, and also by the authority of Augustine. Let vs not therefore put our trust or confidence in the Saints or Martyrs that be dead. Let vs not call vpon them, nor desire helpe at their hands: but let vs alwayes lift vp our hearts to GOD, in the name of his deare Sonne Christ, for whose sake as GOD hath promised to heare our prayer, so he will truely performe it. Inuocation is a thing proper vnto GOD, which if wee attribute vnto the Saints, it soundeth to their reproach, neither can they well beare it at our hands. When Paul had healed a certaine lame man, which was impotent in his feet, at Lystra, the people would haue done sacrifice to him and Barnabas: who renting their clothes, refused it, and exhorted them to worship the true GOD (Acts 14.8-18). Likewise in the Reuelation, when Saint Iohn fell before the Angels feet to worship him, the Angel would not permit him to doe it, but commanded him that he should worship GOD (Revelations 19.10, 22.8-9). Which examples declare vnto vs, that the Saints and Angels in heauen, will not haue vs to doe any honour vnto them, that is due and proper vnto GOD. Hee onely is our Father, he onely is omnipotent, hee onely knoweth and vnderstandeth all things, hee onely can helpe vs at all times, and in all places, he suffereth the sunne to shine vpon the good and the bad, hee seedeth the yong rauens that crie vnto him, hee saueth both man and beast, he will not that any one hayre of our head shall perish: but is alwayes ready to helpe and preserue all them that put their trust in him, according as he hath promised, saying, Before they call, I will answer, and whiles they speake, I will heare (Isaiah 65.24).

Let vs not therefore any thing mistrust his goodnesse, let vs not feare to come before the throne of his mercy, let vs not seeke the ayd and helpe of Saints, but let vs come boldly our selues, nothing doubting but GOD for Christs sake, in whom hee is well pleased, will heare vs without a spokes-man, and accomplish our desire in all such things as shall be agreeable to his most holy will. So sayth Chrysostome, an ancient Doctour of the Church (Chrysostome, 'Sixth Homily, On the Progress of the Gospel/de Profectu Evangelii'), and so must wee stedfastly beleeue, not because he sayth it, but much more because it is the doctrine of our Sauiour Christ himselfe, who hath promised that if wee pray to the Father in his name, we shall certainely be heard, both to the reliefe of our necessities, and also to the saluation of our soules, which he hath purchased vnto vs, not with gold or siluer, but with his pretious bloud, shed once for all vpon the Crosse.

To him therefore, with the Father and the Holy Ghost, three persons and one GOD, be all honour, prayse, & glory, for euer & euer. Amen.