3 Pray you in like manner for us. He doeth not counterfeit this: but because he knew his own necessity, he did in earnest wish to be helped with their prayers, and he was persuaded that the same would do him good. Who now dare then set light by the intercessions of the brethren, of which Paul confesseth himself to have need? And certainly the Lord hath not in vain ordained this exercise of charity among us, that one of us should pray for an other. Therefore every one ought, not only to pray for the brethren, but interchangeably also to desire aid earnestly of other folks prayers also, as oft as the matter so requireth. But childish is the argument or reason of the Papists, who gather thereof that the dead are to be called upon, that they may pray for us. For wherein is it like? Paul commendeth himself to the prayers of the brethren, with whom he knew that by the commandment of God he had mutual communication, but who will not say that this reason (of mutual communicating) ceaseth in the dead? Therefore letting pass such follies, let us return to Paul. as we have in Paul a notable example of modesty, in that he calleth unto others to aid and assist him, so also are we admonished that it is a matter full of great difficulty, constantly to abide in the defence of the Gospel, specially when danger doeth urge. And not ⟨p. 79⟩without cause doth he desire the Churches in this cause to aid him. And withal consider his ardent zeal how marvellous it is. He is not careful for his own safeguard, he desireth not that prayers be poured forth by the Churches for himself, that he may be delivered from the danger of death. He is content with this one thing, if he abide invincible and unfearful in the profession of the Gospel. so securely and unfearfully doth he prefer the glory of Christ, and the spreading abroad of the Gospel before his own life. But by the gate of speech, he plainly meaneth that which he calleth Ephe. 6.19. the opening of his mouth: and that which Christ calleth Mouth and Wisdom. For this manner of speaking differeth nothing at all from that former in meaning, but only in fashion. For with an elegant Metaphor hath he in this place showed plainly, that it is never a whit more easy for us, to speak boldly touching the Gospel, than to break through a gate that is shut and barred.
3 Praye you in like maner for vs. Hee doeth not counterfeite this: but because he knewe his owne necessitie, he did in earnest wishe to be helped with their prayers, and hee was perswaded that the same would do him good. Who now dare then set light by the intercessions of the bretheren, of which Paule confesseth himselfe to haue neede? And certaynlye the Lorde hath not in vayne ordayned this excercise of charitie among vs, that one of vs should pray for an other. Therefore euerye one oughte, not onely to praye for the bretheren, but interchaungeablye also to desire ayde earnestlye of other folkes prayers also, as oft as the matter so requireth. But childish is the argument or reason of the Papistes, who gather thereof that the dead are to bee called vpon, that they may pray for vs. For wherein is it like? Paule commendeth himselfe to the prayers of the bretheren, with whom he knew that by the commaundement of God he had mutuall communication, but who will not say that this reason (of mutuall communicating) ceaseth in the dead? Therfore letting passe such follies, let vs returne to Paule. as we haue in Paule a notable example of modestie, in that hee calleth vnto others to ayde and assist him, so also are we admonished that it is a matter full of great difficultie, constantly to abide in the defence of the Gospell, specially when daunger doeth vrge. And not ⟨p. 79⟩without cause doth he desire the Churches in this cause to ayde him. And withall consider his ardent zeale how meruailous it is. He is not carefull for his owne sauegarde, hee desireth not that prayers bee poured forth by the Churches for himselfe, that hee may be deliuered from the daunger of death. Hee is content with this one thing, if he abide inuincible and vnfearefull in the profession of the Gospell. so securely and vnfearefully doth he preferre the glorye of Christ, and the spreading abrode of the Gospell before his owne life. But by the gate of speeche, he playnely meaneth that which he calleth Ephe. 6.19. the opening of his mouth: and that which Christe calleth Mouth and Wisedome. For this maner of speaking differeth nothing at al from that former in meaning, but onely in fashion. For with an elegant Metaphor hath he in this place shewed playnelye, that it is neuer a whit more easie for vs, to speak boldly touching the Gospell, than to breake thorowe a gate that is shut and barred.
