bee importune to him of whome he seekes the honour loue and seruice according to the measure of his will If I will any thing else heare me not grant it me not O my God 8. Content thou thy selfe in me and I shall be content dispose of me as of a thing that is thine and I shal be too happy 9. Why doe I wretch that I am mine owne will contrary to thy will or why preuailes my will which is not mine against the will which is both thine and mine 10. Haue I any secret corner of a stolne will to which I am not able to resist If it bee so O searcher of hearts plucke vp by the rootes from out of thy field this naughtie hearbe with all the dependants thereof But if there be no such thing lay holde on mee wholly for thy selfe seeing nothing can hinder me from being thine but an euill will the which I renounce as often as it is possible for mee to will or nill any thing 11. Herein thou hast particulerly formed me to thine owne Image and likenesse that I can will what thou canst will and as thy power is infinitely extended the capacitie of our will is of like extent with all the dimensions then of this will I beg of thee instantly the accomplishment of thy will and the annihilating of mine if any be to be found in me which is not thine 12. I could perticularly tye my will to some certaine obiect but I doe it no further then it ioynes with thy will this by thy grace I will this I intend this I protest 13. Why am I not then henceforth such an one as thou desirest I should bee shall it be said that my miserie hath preuailed against thy mercy my malice against thy goodnesse my nothing against thy omnipotencie my frailtie against thy inuincible strength my pouertie against thy riches my basenesse against thy greatnesse my indignitie against thy dignation my inconstant will against thy will which is eternall and immutable to be short that which I am against that which thou art Endure it not suffer it not permit it not O my God for this would redound much to thy dishonour 14. When I present vnto thee my desires either I present nothing or I intend to present vnto thee those very desires of Iesus Christ thy Son Giue place then O mercifull Father to the desires of thy Sonne in the person of thy seruant 15. Hee hath promised that thou wouldst grant vnto vs whatsoeuer we should desire in his name for his merits then accomplish his desires This is it which he I and thou wilt 16. My Redeemer thy Sonne hath two willes the one diuine th' other humaine His diuine will demaunds and commaunds that I be humble pacient charitable meeke aliue to thee and dead to my selfe His humaine will demaunds the same and hath deserued it Graunt then O Father graunt vnto thy Sonne the accomplishment of both wils both diuine and humaine So thou thy selfe shalt be serued thy sonne honoured the holy Ghost true God of loue be as he well deserueth loued Thy eternall Wisdome infinite godnesse did bestowe vpon me in my creation a free will I perceiue that it will not be vnlike vnto it selfe in forcing my will Neither shall it be needfull for thee so to doe if it shall please thee to bestow a grace vpon me so agreable to my will that without any violence I shall incline it to that which thou wilt This effectual grace I doe desire and aske of thee my God by the desires and merites of Iesus Christ thy Sonne my sole and solid hope 17. If I be troublesome importune and ouer bolde in asking I shall content my selfe O my God to haue obtained one grace which is that I may euer be correspondent and answerable to thy graces 18. My Lord if I know not what to doe grant that I may giue thee leaue to doe and that my doing at the least may bee to permit thee to doe 19. Take from thy selfe then that offence to see one so miserable giue vnto thy selfe that contentment that I may be such a one as thou wouldest I should be 20. Doe it not for me but for thy selfe not because I will so but because so is thy will not because I deserue it but for the merites of my Lord thy Sonne 21. There is not a wound in his sacred humanitie there is not a thorne in his crowne which maketh not intercession for me and beggeth not of thee incessantly that which thou commandest 22. Thou comaundest they demaund but I amend not my selfe who shall preuaile at the last in this fight 23. O Father get thee another Sonne of lesse merit then hee and of another nature then thine or doe his will and restore vnto him his merite 24. His infinite merit was not for himselfe the glory of his body and the exaltation of his name onely excepted These are my inheritance these are my riches this is my portion Deny me not that which it hath pleased thee to bestow vpon me and in doing iustice to thy Sonne exercise mercy towards thy seruant 25. If I were honoured with his prayers thou wouldst heare him and heare me So is it then that I can aske thee nothing I can desire nothing of thee that he doth not aske and desire and that with groanes which cannot be expressed Permit mee then to argue thus for thee against thee O my God 26. It is the will of God the holy Ghost that I bee perfect God the Sonne deserues it God the Father then being one and the same God with them ought to effect it 27 Most honourable Father in the consideration of that blessednesse thou hast in thy Son Word most amiable in contemplation of that being which thou haddest of thy Father Holy Ghost God of Charitie in remembrance of that Diuinitie which was communicated vnto thee by the Father and Sonne graunt that I be such as thou wouldst I should bee and that there be nothing in mee that may displease thee And hauing obtained this I will importune you no more 28. I am not worthy to pray for any whosoeuer no not so much as to appeare in thy presence or once to thinke of thee O God of soueraigne Maiestie which makes me first most humbly to aske thee pardon that I dare lift vp my thoughts so high as to thee And after this to craue that thou wilt be pleased to receiue my prayers not as proceeding from me but as inspired by thee And that the effects of them may answer thy desire and thy greater glorie to ioyne them with these of Iesus Christ thy sonne of his holy Mother of the Apostles Martyrs Doctors Virgins and confessors and those of either Church triumphant and militant It being so that the prayers sacrifices and good workes which we call past are alwaies existent subsistent present before thee The time past present and to come being one and the same thing in thy
hee hath made them â—o fit and which many of them haue so well deserued not only by their charitie towards vs but also by their good gouernment of vs while yet they liued heere amongst vs. For further proofe whereof it is not hard to alledge many good passages and pregnant places of holy Scripture For so our Sauiour promised That the faithfull seruant should bee Math. 24 47. appointed ouer all the goods of his Master According whereunto hee also tolde his Disciples That hee disposed vnto them as Luc. 22. 29. his Father disposed vnto him a Kingdome And therefore likewise the same power which the Father promised to the Sonne where hee saide That he would giue him the Gentiles for his inheritance Psal 2 5 9. that he should rule them in a Rod of Iron and like a Potters vessell they shall be Broken The same power againe the Sonne doth promise vnto him who shall keepe his workes vnto the end saying I will giue Apoc 2 27. him Power ouer Nations and hee shall rule them with a Rod of Iron and like the Vessell of a Potter they shall bee Broken For which cause also they are saide To holde in their hands two edged Psal 149 7 8 9. Swordes to punish the Nations and Correct the people to binde their Kinges in Fetters and their Noble-men in Maâ—nicles of Iron And that it is the glory of Gods Saints to execute the Iudgement which hee prescribeth And finally to the same purpose our Sauiour affirmeth That hee Apoc. 3 12. who ouercame should bee made a Piller in the Temple of God And that hee should sit in his Apoc. 3 24. owne Throne with him as I saith hee haue ouercome and sit with my Father in his Throne So that as the Father gouerneth the world by his Sonne so againe the Sonne gouerneth the Church by the Ministerie of his Saints In which respect they are said to be placed with him in the same Throne of Gouernment or in the same Tribunall of Authoritie wherein wee must also beleeue that they shall sit to Iudge both men and Angels at the Day of Donne Which testimonies of Scripture albeit cleere in themselues yet to exclude those voluntary and selfe pleasing expositions which the Protestants are wont to frame vpon them it will not be amisse to confirme by some few authorities of the Auncient Fathers For vnto the testimony of Saint Cyprian who acknowledgeth S. CypriaÌ„ Orat. in 40. Mart. them as you haue heard to bee the Senators and â—â—dges of the Supernall C 〈…〉 ti c. May bee added these that followe Saint Bazill therfore calleth the Martyrs the Common keepers of Mankinde and excellent Companions of our cares Saint Nazianzen prayeth vnto Saint Nazianzâ— Orat. in CyprianuÌ„ Cyprian to looke from aboue to direct his wordes and his life To feede or rather to gouerne with him the holy Sheepfolde committed to his charge St. Hillarie S. Hillarie serm 124 saith That the Custodie of the Saints is neuer wanting to those that desire to stand As the Angels gouerne so also they that Ambr. lib 8. in Luc. haue deserued the life of Angels saith S. Ambrose And you heard before how hee calleth the Saints our Gouernours and the ouerseers of our liues and actions Saint Maximus proueth That Max. Ser. de mart Tauricis wee haue great familiaritie with the Martyrs because they are with vs and stay with vs keeping vs while wee liue in our Bodies and receiuing vs when we depart Theodor. Lib. 8. adâ— Graecos out of our Bodies Theodoret recordeth That they who are to goe farre from home beseech the Martyrs to be their companions in the way or rather to be the guides of their Iourney and they that are safely returned giue thankes and acknowledge the benefit receiued Now saith S. Leo The good Shepheard S. Peter doth exceute the Commaundement of Leo Ser. 3. de anniuer suae Assump his Lord confirming vs with his exhortations and not ceasing to pray for vs that no temptation ouercomme vs. By all which it is more then manifest that the Saints of heaueÌ„ haue their part in yâ— gouernment of this world vnder God offring vp our praiers vnto him assisting the good and punishing the wicked as it pleaseth God to appoint them Wherefore to conclude this my Third Argument all truth may verye well be called the worde of God being eternally expressed and represented vnto him by the fertility of his diuine vnderstanding which can neither deceiue vs nor be deceiued And therefore whither it be reuealed vnto vs by his externall worde or intimated by the light of nature wherby he writeth the same in our hearts or made knowne vnto vs partly by the one and partly by the other it is alwayes a most certaine and a most secure direction for vs in all our actions It is so naturall for men in affliction to call vpon all those that are able to help them though meerly strangers vnto them the lawfulnes thereof is so euident euen by the light of reason that it would seeme a point of Madnes not to ask their releefe in case of necessitie though no Scripture at all could be produced wherein the same were expressely warranted Wherfore hauing aboundantly shewed out of the written worde that the Saints in respect of their wonderfull loue to vs and their vnspeakable feruour with Almightie God are not onely willing and able to helpe vs but also that they actually recommend our prayers vnto GOD and are obliged thereunto First as being fellowe members and Secondly as the principall superintendants supreme Senators and Iudges of that mysticall Bodie which is the Church of God vnder Christ our head The lawfulnes of prayer vnto them intreating their more gracious prayers and blessed assistance doth so euidently and so necessarily followe thereof that certainly if it be nor madnes I doe not say with some Puritanes to condemne it of Sacriledge or Idolatrie in the holy Fathers them-selues but so as to suspect it of superstition error or timeritie wherwith other Protestanes are wont to charge all those who addresse them-selues either to the inuâ—cation or intercession of them But the hurt is to them selues of whome we may well say as the Prophet said of euery wicked man in perticuler Noluit beâ—eâ—â—ctionem â— eloÌ„gabitur ab co They would not benediction and therefore it shall be remooued farre from them For if they deserue not to be heard of God but doe rather offend him who beeing in some temporall miserie will be deliuered by him alone and obstinately refuse to begge the help or charitie of those vnto whome he hath giuen both will power and direction to relieue them what fauour can the Protestants expect at the hands of God in their necessities if knowing and considering as they ought that yâ— Saints of Heauen are appointed by his Diuine Maiestie to be so many Fathers and Masters Superiours vnto
most humble pardon for all the honour which since I came first to the vse of reason I haue giuen to creaturs without referring it actually or habitually to thee who art the fountaine of all greatnesse and excellencie it selfe of which excellencie honour is but a testimonie and marke 9. To conclude I acknowledge and adore thee O soueraigne Deitie Father Sonne holy Ghost as often as I breath or as there are minutes in an houre starres in the Skye leaues vpon the trees sands in the sea thoughts in the hearts of men and Angels 10. Dispose of the world as it shall please thee doe with me and with all creatures as seemes best to thy Maiestie raise vp plucke downe chastice cherish be thou such to Angels men in Heauen in earth in time and in aeternitie as stands best with thy liking In all and by all and alwaies I will adore thy prouidence I will conforme my selfe to thy will as the onely paradice of my soule And I will make good to all against all this most certaine truth that thou canst not do but that which I will for I will whatsoeuer thou dost Title 2. Thankesgiuing 1. I Thanke thee O my GOD that thou art as thou art the greatest good that can befall mee 2. I thanke thee O mightie Father that knowing thy selfe thou ingendrest a word which is thy Sonne and another thy selfe 3. I present most humbly thanksgiuing O incomparable Father that thou louest thy Sonne and thy Sonne loueth thee with such a loue and so admirably perfect that it carryeth with it the common essence nature and substance of you both 4. I thanke thee O my God for the extraordinary graces which thou hast bestowed vpoÌ„ the soule of our Sauiour Iesus Christ thy Son and I thanke thee my sweete Iesus for those which thou hast imparted to thy worthy Mother and I thanke thee O mercifull holy Ghost for those which the Angels the Patriarches the Prophets Apostles Martyrs Confessors Virgins and all the Court of Heauen haue receiued from thee not onely during their abode heere in earth but also since their happie abode in Heauen 5. And in particuler I giue thee thankes for the grace and glory thou hast bestowed vpon mine Angell guardian and vpon the Saint my patron of whom by thy especiall prouidence I haue my name 6. What thanksgiuing shall I render vnto thee for the goods of my soule and body which I haue receiued from thee I doe giue thee thankes for them in him for whome and by whom thou hast bestowed them vpon me who is Iesus Christ thy Sonne And I giue thee thanks that in his name and by his merites I haue receiued them not willing to haue any thing but by him and for him I present vnto thee the same thanksgiuing which the soule of my Lord thy Sonne did offer vnto thee at that instant when it knew it selfe created of nothing and personally vnited to the word 7. I giue thee thankes for thy guifts not because they are mine but because they are thine not because they are agreeable to my will but because they are conformable to thine being most ready and willing to be depriued of them when it shall please thee to take them to thee againe beseeching thee that thou wilt so doe when thou shalt iudge it more for thy glory 8. Thou hast bestowed graces vpon mee which through thy grace I know and acknowledge and thou hast bestowed vpon me others of which through mine owne blindnesse I am ignorant Thou hast bestowed and wouldst yet bestow more if it were not long of my selfe Thou wilt bestow also others which I shall not acknowledge and which through my frailtie and accustomed ingratitude I shall abuse For all which my God God of infinite goodnesse mercy I giue thee thanks with all the force that it hath pleased thee to bestow vpon mee not knowing nor being able to doe it as I should I doe it in Iesus Christ thy Sonne with the same affection acknowledgement and thanksgiuing which his holy humanitie hath giuen and doth giue incessantly to thy Diuinitie for whatsoeuer fauours or graces it receiued of thee 9. I am also to giue thee thankes for those graces and fauours which I neuer receiued and which out of thy infinite goodnesse and prouidence thou hast forborne to bestow vpon me as knowing that I would haue abused them and thereby haue become more accomptable to thy most exact and most perfect iustice 10. Ouer and aboue all this as I stand greatly oblieged vnto thee for thy fauours and graces themselues So it is true that I am much more obliged for that loue charitie out of which thou hast bestowed them vpon me For the which because it is infinite I giue thee infinite thankes in him who is the efficient instrumental meretorious and finall cause of all thankefulnesse Iesus Christ thy Sonne for whom and by whom thou hast done all praise loue and glory bee vnto thee in him and by him world without end Amen Title 3. Petition 1 IF I were mine owne O my God I would demaund many thinges according to my owne sence and will but seeing it hath pleased thy merciful Charitie that I should not be mine owne but thine what can I desire for my selfe which is not for thee and according to thee Doe thâ—â— for me as for thy selfe and dispose of me as of a thing that is thine 2. O Lord I am thine by creation by conseruation by redemption and by especiall vocation by condition of nature and election of my owne will why then dost thou permit that a stronger take from thee thine inheritance that I or any other should enter into possession of that of which the peaceable proprietie appertaines to thee why dost thou endure that any other will then thine should be accomplished in me of whome thou art onely and wholy possest 3. Hee that doth that which is more doth easily that which is lesse thou giuest thy selfe to me take me then vnto thee To create me it cost thee only thy word but to regenerate me it cost thee thy life To forme me an act only of thy will was sufficient but to reforme me th' effusion of thy bloud was iudged necessary Both the one and the other being effected by thee nothing remaineth but that thou doe and say what thou wilt so as thou dispose of mee according as thou hast deserued 4. So often as I aske of thee any thing doe the contrary if the contrary shall bee more agreable to thy will and to thy greater glory For such is the intention of my Petition 5. My wils are no wills my petition refusals my desires so many detestations when thou wilt otherwise then I desire 6. If I knew in euery thing what is thy will O God the center of my soule I would make knowne both in Heauen and earth that I haue no other intention then to accomplish thy holy will 7. Can one
immaculate and vnspotted life the spring of all merit 13. Because thou appertainest to God obtaine pardon for me of whatsoeuer I haue voluntarily done said or thought contrary to God How often didst thou reioyce in the greatnesse and glory of God our common creator and Father and that much more for it then for that thou thy selfe wert by his grace Bring to passe that all my ioy may be in him my onely desire to please him my only feare to offend him 14. All thy actions were of infinite merit I beg O sanctuarie of the Diuinitie the participation of onely one by speciall application to me 15. Thou the onely storehouse of Loue and fornace of perfect Charitie dost more loue humaine nature and much more desire our soules perfections then all Angels and men together We cannot also nay we ought not to haue after God any better Lord and friend then thou I leaue then to thee the care of my saluation and of that perfection which thy Father requires in mee I leaue to thee the profit of thine owne merites to thee that which thou thy selfe desirest to thee that for which thou hast done saide and endured so much to thee that which cannot subsist but by thee to conclude to thee that which is as oftentimes thine as it hath pleased thee to be ours Title 6. To the blessed Virgin Mary 1. BLessed of God amongst Women and the happiest of all pure creatures Mary the Mother of God I prostrate my selfe in the profoundnesse of my thoughts before thee honouring with all my affection the eminent graces which it hath pleased the most high and puissant to place in thee as in the principall and chiefe workmanship of his handes after the humanitie of Iesus Christ thy Sonne whose desires concerning me I present vnto thee that by his merites and thy prayers they may bee as the abiect of his mercyes fully and perfectly accomplished in me 2. Pray then for mee mercifull Mother and in so dooing thou shalt pray also for thine owne Sonne seeâ—ng that hee desires in mee that which I aske of thee a thousand times more then I my selfe 3. I am also neuer resolued to aske any thing of thee for my selfe but for him I will speake vnto thee in his name I will presse theâ— by his merâ—tâ—s I will adiure thee by the languisâ—â—â—g desires of his soule and as it were coniure thee by the great and inestimable obligation that thou hast to him to deale so effectually with God the Father that all his desires may be accomplished in all creatures and especially in this poore soule of mine to which he hath giuen thee grace to desire that which he desireth If thou put not to thy hand O puissant Princesse all will passe into vapour and smoake of onely desires and I shall remaine a fable of the world and a scorne of hell 4. By these titles of incomparable honor with which thy head is crowned O Mother of thy Sonne O Daughter of the Father O Spouse of the holy Ghost bring to passe that I may one day with thee be heyre to the Father coheyre with the Sonne and partake of the inheritance reserued to the holy Ghost 5. Tower of Dauid Citty of refuge wilt thou refuse thy prayers to them to whome the fruite of the Virgins wombe hath not refused his bloud 6. Thou hast too great interest in thy Sonnes inheritance to neglect or disdaine to succour with the assistance of thy tongue those soules which thy Redeemer and ours did recouer with the losse of his life 7. He would that thou shouldst be his Mother but it was to the end that wee might also become his brethren What hindereth vs then from hauing the spirit of adoption towards his Father and our Father thy Sonne and our brother wee shall haue it when it shall please thee to bee our Mother by grace as thou art his by nature 8. Thou wast established Queen of Angels and of men euen from then when thou hadst a Sonne common to thee with God the Father and that thou couldst say vnto God thou art my Sonne O incomparable Mother ô maruaile of the world O the honour of humaine lineage wilt thou not in acknowledgment of these benefites and honours intended towards thee before thou couldst merit them wilt thou not procure in regard of the Almightie which hath done so great thinges for thee this little thing which I aske of thee which is nothing else but that I neuer offend him especially by deadly sinne and that in the whole course of my miserable life I may know and put in execution his diuine will 9. I am not worâ—hy of his loue but hee is worthy to be loued of me I deserue not to serue him but he well deserueth to be serued of me It is not due to me to liue in him alone and to dye for him but I owe it him and so dost thou thy selfe Pay then O most rich Empresse my debts and thy debts Acquite them both for mee and thy selfe and in doing that which is but duty and iustice towards him thou shalt doe a worke of compassion and mercy towards a creature of his and thy poore seruant 10. As amongst all pure creatures none euer approached to equall thee in regard of the incomparable excellencie of him that was borne of thee So no creature whatsoeuer shall be euer able to equall thee in mercy Shall it not be then to imitate thy Sonne and satisfie thy selfe if thou affoord thy ayde to the miserable thy succour to such poore sinners as I am For whome thy Sonne hath spent all hee had euen to the effusion of his most precious bloud If it be true that the sinne of Adam was the occasion that the Diuine word tooke flesh and was borne of thee it must needs also bee that my misery hath serued for a cause or an occasion of thy greatnesse my disgrace of thy grace my malediction of thy benediction and that which I am of that which thou art why then by exchange shall not thy mercy if I may so say serue to my misery thy felicitie to my infelicitie thy greatnesse to my basenesse that which thou art to that which I am Bee not thou that thou art or procure that I may be other then I am I should here beg of thee to haue in recommendation the Church her necessities if iâ— were possible that a Mother had not care of her Sonnes spouse Title 7. To Saint Michaell 1. PRince of the heauenly camp and inflamed Seraphin by thy most happy victorie which thou obtaynedst against those Apostata Angels of which now the infernall legions are composed assist vs in our combats so much the more dangerous in that we haue not onely to fight against flesh and bloud but against the spirits of darknesse which come marching against vs like Gyants with all the aduantage that the nature of Angels hath aboue Title 8. To Saint Gabriell 1. PAranymph of Heauen that
Spouse by that wonderfull similitude of thy conception natiuitie life and death to that of him whose baptist thou wert by the graces priuiledges and prerogatiues extraordinarily bestowed vpon thee loose my tongue that I may praise God as thou didst loose the tongue of thy Father Zacharie Obtaine for me that I may flie the occasion of sinne according to that example thou hast left me who from thy tender yeares diddest retire thy selfe into the desert Obtaine I say that the dew of thy grace may fall aboundantly vpon me that I may be washed and clensed in the floud of pennance by the merites of that precious bloud the sacred vessels whereof were washed by thee in the floud of Iordan 2. And if I must be great let my ambition bee to aspire to that greatnesse which was in thee that is to bee great before God If I must be couetous that it may be after the imitation of thee a couetousnesse of the riches which are Eternall If voluptuous let it be of these pleasures which thou diddest seeke with thy haire and sackcloath 3. I haue I confesse a â—ee very contrary to that vertue wherewith thou wert indued and this vice is the too great loue and care of this body which is nothing else but a sacke of wormes a dunghill of corruption and sincke of miseries Obtaine for me O great Anchorite great Prophet and great Martyr that I may from henceforth become an enemy to the sensuall and brutish part of my soule and aduersary to this stinking dunghill and a rigorous iusticer towards this liuing carkasse It being a thing most certaine that no man can hurt him who hurteth not himselfe 4. Thou hast maintained truth and iustice with danger yea with losse of thy owne life procure for mee that the one may be immouably seated in my heart and the other inuariably placed in my mouth 5. Inconstancie mother of perfidiousnesse accompanieth me and I am the reede continually exposed to the windes from which thou wast shadowed Obtaine for me by the merites of this thy vertue and by the abundant heauenly succour which thou neuer wantedst that from henceforth I may be more firme constant in such resolutions as proceede from the holy Ghost I aske this of thee O Champion of the liuing God and vnconquerable Soldiour by all the victories which thou hast gotten to the honour of him who by a speciall grace did with his owne mouth canonize thee 6. Heauen hath powred vpon thee so many benedictions that thou hast beene a wonder of the world and an astonishment of all ages by these graces I aske of thee as of the Angell of great Councell wisdome as of a Patriarcke saith as of a Prophet hope as of an Apostle of God the Father charitie as of a Martyr constancie as of a Doctor vnderstanding as of a Confessor deuotion as of an Anchorite vâ—ion with God and the guift â—f teares as of a Virgin puriâ—ie as of one who was kinne to â—esus Christ and his holy Mother that holinesse and alliance which the Sonne of God hath promised to contract with them who shall doe his holy will To whome hee hath promised that he will take them and treat them as his brethren Mother and sister O inestimable honour Title 14. To Saint Ioseph 1. TReasure-house of the incomparable treasures of Heauen earth foster-Foster-father of him who nourisheth all creatures true and faithfull spouse of the Mother of God what comparison betweene the commaund giuen by Pharaoh â—o Ioseph the Patriarch ouer all Aegipt and this commaund giuen by God to thee Moyses conducted the people of God thou hadst the conduction of God him selfe AbrahaÌ„ was Father to the children of adoption but the true Son of God called thee Father Dauid gouerned the people of Israel according to Gods harts desireâ— but thou wert the gouernour and as it were the maister of God him selfe The Queene of Saba iudged the seruants of Salomon happy because they were eye witnesses of his maiesticall cariage and great wisdome but thou hast bene an eye witnesse of him in whome are all the treasures of knowledge wisdome of the father and who was the very originall source or spring from which Salomon did draw the wisdome that was in him Many Kings and Prophetes desired to see but one of the dayes of him whome thou didst bring vp and nourish both in his childhood in his youth Simeon thought himselfe happy to haue receued him but once into his armes thou hast an hundred and an hundred times had him in thine and placed him in the armes of his Mother sweetly kissing his feete as the feete of thy God his hands as the hands of thy Lord his cheeke as the cheeke of the Infant of thy Spouse God conducted his people going out of Egypt thou conducted'st God going into Egypt Hee by Iosua brought them into the Land of promise and thou broughtest backe Iesus into Palestine and broughtest him into Nazareth God was in the middest of his people by the mediation of Angels by day in the forme of a cloud and by night in the figure of a pillar of fire God himselfe in person hath been dayes nights weeks monthes and yeares one of thy familie thy foster childe The Arke of God gaue victorie in time of warre and plentifull benediction to Obedience in time of peace the humanitie of the Sonne of God which he tooke of thy holy Spouse was the true Arke of God in which was kept the Manna of diuinitie the Rodde of discipline the Tables of exacte obedience to the lawe of his Father 2. What graces what vertues what blessings did the Father then power vpon thee by the merittes of his Sonne the Sonne by the prayers of his Mother O thrice and foure times happy Patriarch by these so great priuiledges obtaine I beseech thee for me this grace that I neuer abuse the graces of my God And seeing that in the heauenly Sacrament of the Eucharist wee haue the same Child Lord and God of which thy Spouse was deliuered at Bethelem in Iuda and which was carryed by thee into Egypt and Nazareth and there nourished by thee and called there thy Sonne by the credit thou hast with him and by thy instant prayer bring to passe that I may be most deuout to this holy Sacrament and that my soule may melt in the presence thereof and that I may liue as it is fit hee liue who so often partaketh of that ineffable mysterie 3. By that extaticall affection which thou feltst towards the Sonne of God when hee called thee Father and towards his holy Mother of whome thou wert the Spouse beg of God by thy intercession for me the guift of an intrinsceall vnion and familiaritie with God accompanied with three qualities which were very eminent in thee Tender loue Humble reuerence Loyall fidelitie Title 15. To Saint Peter 1. LOuing Apostle Porter of Paradice and supreame Leiftenant of the crowne of Heauen by the
speciall prerogatiues and fauours bestowed vpon thee by the Sonne of God obtaine for me that I may loue him and that his loue come from my heatt from my whole soule from all my forces and thoughts as did thy loue 2. By the authoritie which thou heldest from him and by that Crosier which he put in thy hand procure that his flocke and thine may be extended ouer all Countries on the earth and the soules committed to thy charge and the charge of thy Successors may be defended from the teeth and wyles of the iâ—fernall Woulfe who as a roaring Lyon seeketh whome he may deuoure 3. By all the testimonies of the extraordinary beneuolence that thou receiuedst from thy Maister and ours by all the documents instruments which thou heardest from his owne mouth by all the admirable and miraculous workes hee wrought in thy presence we in all humilitie and earnest affection beseech thee that our holy Father who at this day is gouernour of the Church and all they which shall succeede him in that thy charge may succeede thee also in thy vertues and in the fatherly care thou haddest of the sheepfolde pertaining to the Son of God So as hereafter no one of the sheepe which recognise their Soueraigne pastor and are called Christians may be lost or become a prey to hell 4. And so much as concerneth my particuler I beseech thee O Coriphe of the Apostles Prince and Pastor of my soule that as Iesus Christ changed thy name in signe of the superioritie and prerogatiue which he gaue to thee aboue the rest of the Apostles so he will be pleased to change my manners and to reforme me to his greater glory Thou wert euer placed and mentioned first let my ambition bee to giue place to no man in the loue of my God 5. Thou walkedst vpon the waters to come to thy maister procure that I may treade vnder feete my imperfections to come vnto him 6. By speciall reuelation thou hadst notice that he was the Sonne of God obtaine for mee by thy mediation the guift of a singuler and liuely faith 7. The gates of Hell according to the Diuine promise haue not preuailed nor shall euer preuaile against the Church which the soueraigne Architect built vpon thee guard me so by thy protection that temptations may not preuaile against my soule 8. Iesus Christ payed tribute for thee and himselfe shewing thereby that thou shouldst be the head of his familie obtaine for me by thy prayers that he be pleased to pay to God for me the debt I owe to his diuine Iustice and to make me master Lord and superiour ouer my passions 9. It was thou who at two seuerall times didst drawe to the shore the Nets full of Fish we swimme and tumble as fishes in the tempestuous sea of this world drawe vs to the hauen of blessednes by faith accompanied and quickned by charitie 10. Thou wert commaunded to lauch into the depth and from the hinder part of thy ship Christ Iesus did Catechise the multitudes of the people lift me vp by the force of thy prayers examples and merittes to the highest topp of perfection and procure that I neuer giue eare to any Teacher but to him whose instruction is conformable to the doctrine of the Church 11. The Diuell desired to sift thee but the prayer of the Son of GOD gaue an inuincible force to thy Faith wilt thou not then obtaine for me a vigour strength not to be ouercome by any snares or forces of the infernall legions 12. Thou wast one of the first to whome Iesus Christ appeared after his resurrection obtaine for me that I be not one of the last to whome he will vouchsafe to giue his hand when I shall be in danger of temptation or detained in the paines of purgatorie 13. The diuine worde prostrated himselfe at thy feete with so great humilitie as at last thou wert content he should wash them be he pleased by thy prayers to wash away thâ— filth of my iniquities to purifie mine intentions that I put no obstacle to any thing which he desireth to effect in me 14. It was said to thee alone followe me Oh when shall the hower come and that desired time in with I may follow in all and euer the blessed motion of the holy Ghost liuing no more to my selfe but to him who afforded thee the grace to dye for him and after his example vpon the Crosse 15. Thou didest worke the first miracle vpon the person of Anamas thou madest the first Sermon to the Gentiles and to the Sinagogue after the comming down of the holy Ghost thou didst hold the first Counsell thou didst first visite such as were new baptized for thee as for her head the Church was solicitous and prayed when thou wast in prison St. Paul did not holde his Reuelations for assured that is hee did not thinke they would haue beene accepted for such vntill he had conferred with thee the Churches in which thou wert resident as Bishop are all accounted Patriarchals the Chaire of Rome by thy meanes is the Mother and Mistresse of the rest I beseech thee O Father and Pastor of all ages by this primacie to obtaine for mee the Princedome and absolute Monarchie ouer my selfe hauing so often experience that by subiecting my selfe to my affections and passions I become a miserable and deplorable slaue 16. Who is hee that would not deliuer out of the gallyes â— a slaue if it should cost him but his word Speake then O thou so much fauoured of God for with a word that thou shalt speake in my fauour I a miserable wretch shall be deliuered out of captiuitie and set at libertie that libertie of spirit which Iesus Christ hath purchased for vs with the effusion of his blood Doe it then O blessed spirit moued thereunto by remembrance of the sinne which was forgiuen thee and for which thou didst weepe so bitterly and of those keyes of knowledge Iurisdiction and order which were committed to thy charge 17. When the Sunne in the Spring doth cast the beames vpon the mountaine couered with snowe the snow melteth and of the water distilling from the snow arise great floudes Such were the watrie teares which flowed from thine eyes when the Sunne of our soules cast the eyes of his compassion vpon thy Apostacie why then wilt not thou by thy intercession and mediation procure that the Ice of my sinne may melt in the beames of that beautifull eye of the world Iesus Christ the Sonne of God 18. Pray vnto him that he be mercifull vnto mee and I will thanke him for the mercy that he shewed vnto thee be a suppliant for mee and I will praise him for thee make me such an one as hee commaunds and in so doing thou shalt doe according to his will 19. Thou art able to doe as much as the Angell that deliuered thee out of Prison and made the Chaynes fall from thee wherwith thou wert tyed
THE INTERIOVR OCCVPATION OF THE SOVLE Treating of the important businesse of our saluation with GOD and his SAINTS by way of Prayer Composed in French for the exercise of that Court by the R. Father Pater Cotton of the Societiâ— of IESVS and translated into English by C. A. for the benefit of all our Nation Whereunto Is prefixed a Preface by the Translator in defence of the Prayers of this Booke to the Saints in Heauen But our Conuersation is in Heauen whence also wee expect the Sauiour our Lord Iesus Christ PHIL 3 20. Printed at Doway 1618. The Table of the Titles of this Booke A Doration Title 1. Thankesgiving Title 2. Petition Title 3. Protestation Title 4. To the Soule of our Sauiour Iesus Christ Title 5. To the B. Virgin Mary Title 6. To St. Michaell Title 7. To St. Gabriel Title 8. To the Angell Gardian Title 9. To the Angels Title 10. To the holy Patriacks Title 11. To the holy Prophets Title 12. To St. Iohn Baptist Title 13. To S. Ioseph Title 14. To S. Peter Title 15. To S. Paul Title 16. To S. Iohn the Euangelist Tit. 17 To the Apostles Title 18. To the holy Euangelists Title 19. To the holy Martyrs Title 20. To the holy Doctors Title 21. To the holy Confessors Title 22. To the holy Anchorites Hermits and Religious Title 23. To St. Anthony Title 24. To the holy Virgins Men and Women Title 25. A CoÌ„munication had with God vpon the Life Death and passion of our Sauiour Title 26. A Prayer agreeing with the former Communication and Conference had with God Tit. 27. When a man is tempted Title 28 When any thing falleth out that pleaseth vs. Title 29. When any thing displeaseth vs. Title 30. In obeying our Superiors Tit. 31 In seeing the magnificency of the Court. Title 32. At our going out of our Lodging Title 33. In beholding any Garden or Medow Title 34. In seeing a Fielde couered with flowers Title 35. When one smelleth to a Nosegay Title 36. When we admire the beauty of any building Title 37. When you beholde your selfe in a Glasse Title 38. In putting on your Apparell Title 39. In putting off your Apparell Title 40. In putting on Iewells and other ornaments Title 41. Washing our handes and our face Title 42. When you vse your Fanne Title 43 When the Clocke striketh Tit. 44. Touching the care wee are to haue of our Children Title 45. Concerning our Domesticals Title 46. In going to Masse Title 47. When one is Melanchollie or displeased at any thing Title 48. When wee feele our selues in any passion Title 49. After the happy successe of any affaire Title 50. Hauing receiued any grace Title 51. When wee receiue any consolation in Prayer Title 52. In time of Desolation Title 53. When wee feele our selues drie at Prayer Title 54. When one is dispised Title 55. Eleuations of spirit which may be done vpon euery occasion Title 56. THE TRANSLATORS PREFACE IN DEfence of the Prayers of this Booke to the Saints of God in Heauen GEntle Reader whatsoeuer thou bee This Booke is so fit for thee that I doubt not thou wilt con mee thanke for hauing taught it to speake English For if thou frequent the vse and practise of it it will teach thee the language of Heauen Wherein whensoeuer thou speakest to GOD and his Saints they will answer thee and whatsoeuer thou demaundest of them they cannot deny thee And though fearefully reading here there a little thou shouldst only take it in thy handes to sipp thereof as men are wont to doe of Phisick when they intend no more but to taste it yet it is impossible but that the lippes and the hands of thy soule which are thy will thy vnderstanding should not receiue some Tyncture and retaine some taste of the sweetnesse of it Bâ—t because it may so fall out with thee that hauing been brought vp as it were in some defiance with the Saints in heauen and thereby thinking all honor too much which is done them and euery request to bee no lesse then Idolatâ—y which is made vnto them thou shouldest in this respect bee scandalized with those excellent inuocations of them wherein is spent a principall part of this treatise and so bee prouoked either to detest or coÌ„temne the Booke it selfe I haue thought good to set thee downe two wayes how thou mayst both read and vse the foresaid prayers not onely without scruple and offence of conscience according to the opinion of thine owne Masters which is the first way but also according to the profession of Ours with great delight true spirituall comfort which is the other The first is supposing thou canst not thinke better to Imagine all the Prayers of this Booke to the Saints of heauen to be but a figure of Rethorick called Apostrophe or which is all one a fayned speech whereby to excite affectioÌ„ made vnto those thinges with cannot heare vs as to a Rocke to a Riuer to Birds or Beasts For in such figuratiue senses the most learned Doctors of thine owne religion do vnderstand those innumerable prayers to Saints which euery where they reade in the holy Fathers whereof I will here yeeld thee some few examples in their speeches alone to our Blessed Lady St. Athanasius the great coÌ„poser of that Creede which he learned in the Nizen Councell whereof hee was a principall part and which is read euery Athanasi 〈…〉 FuaÌ„ De sanctissimâ— noâ—tra Dâ—iâ—pera Sunday in your Churches maketh first this preface For as much saith this glorious Saint as hee who was borne of a Virgin is our King and the same likewise our Lord and our God therefore also the Mother which brought him foorth is truely and properly reputed a Queene a Lady and the Mother of God And then among other thinges hee speaketh vnto her in this manner Vnto thee therefore wee Cry bee mindfull of vs most B. Virgin who also after thy Child-birth didst remaine a Virgin Hayle full of Grace our Lord is with thee Blessed doe all the holy Quires of men and Angels call thee Blessed art thou among women Blessed is the fruit of thy wombe Mistris and Lady Queene and Mother of God make intercession for vs. St. Ephraim who liued in the same age was of such fame Ephraim that in some Churches after the Scripture his writinges were publickly read whose prayers most patheticall to our B. Lady in his SermoÌ„ of the praises of the most holy Mother of God and in diuers other places are too long to be recited in a proper Prayer to our B. Lady among other things he saith as followeth Bee present with me mercifull Clement and Benigne Virgin especially in this present life feruently protecting me repelling the assaults of mine enemies Conducting mee to saluation and at the point of â—y death preseruing my miserable soule driuing away the darkesome visions of wicked Spirits deliuering mee in the terrible day of
Iudgement from eternall Damnation and lastly making me heyre of the inaccessible glory of God thy Son Which I beseech thee againe and againe most holy Lady and Mother of God that I may obtaine by thy intercession and fauour through the grace and mercy and humanitie of thy onely begotten Soone our Lord and God and Sauiour Iesus Christ Likewise the most renowned and vncontroled Doctor of the Church St. Augustine in his 2. Sermon of the Annunciation after many other wordes in praise and prayer to her concludeth as followeth O Blessed S. Augusâ— Sâ—â—m 1 8 de sanctâ— Mary who is able to repâ—r thee the right of praise and thankesgiuing which is due vnto thee who by thy singuler assent didst releeue the world when it was lost what prayses can the fragilâ—tie of mankinde giue the which onely by thy meanes found the beginning of recouerie Receiue therefore our thankesgiuing though small as it is though vnequall to thy great merites and when thou hast receiued our desires by thy prayer excuse our faultes Receiue our prayers into thy sanctuary of thy excudition and returne vnto vs the Antidote of reconciliation By thee let that bee excusable which wee importune and let that bee impitrable which wee aske with a fatihfull minde Receiue that wee offer render that wee aske excuse that wee feare for thou art the Hope of all sinners By thee wee â—pes vniâ—a silicet â—ne qua â—on confide to haue pardon for our demerites and in thee most Blessed is the expectation of our rewards Holy Mary succour the miserable help those that are weake minded cherish those that weepe pray for the people Mediate for the Clergie make intercession for the deuout sex of Women let all feele thy assistance whosoeuer doe celebrate thy remembrance Thus these holy Fathers who as our last Author saith That which they learned they taught that Aug. lib â— cont Iulianum â—um which they receiued from their fathers the same they deliuered to their children Now therefore my friend if these speeches of the holy Fathers to our blessed Lady be lawfull certainly there is no prayer of this book as made to Saints vnlawful for if they be not lawful as prayers they bee lawfull as Apostrophes And if thy stomack rise not against these wordes of the Fathers no reason it should detest the like speeches of ours And if these may faynedly be vsed to exite affection the others also may be likewise practised to inflame our deuotion Wherfore if thou canst frame thy conscience to beleeue that all these prayers and the like are nothing else but fayned speches this will be one way according to the doctrine of thine owne masters not onely to serue thy selfe but also to satisfie others that shall obiecte the reading of this Booke or the practise thereof vnto thee But if according to truth and reason thou be so perswaded that neither wee nor the holy Fathers either doe or may vse such figmatiue or fayned prayers it will import thee to followe the other way and to beleeue with vs that they are really spoken vnto the Saints not as vnto walles and woods but as vnto those that verily heare vs and are able to help vs. And therefore because I do not thinke thou wilt easily coÌ„demne the holy Fathers of Idolatry wherein no ignorance can excuse their damnation but rather will desire some further satisfaction in this point according to the Scripture with thy Masters would seeme to make the onely ground of their ReligioÌ„ That I may the better content thee I will set thee down here in this Preface such euident proofes out of Scripture for prayer to Saintes â—â— may be sufficient not onely to quiet thy own minde but also to conuince the most learned Protestant that hereafter shall attempt to speake against it But before I begin I desire to informe thee of 4. short perticulers wherof the two first are such as may suffice of themselues alone to resolue this question The first is that many principall Protestants haue agreed with vs in this point For the opinion of Luther in his owne words was this that followeth Luther in purgatione quoruÌ„dam articulorum Of intercession of Saints I thinke and iudge with the whole Christian Church that the Saints are to bee honoured by vs and also to be inuocated With whom doe agree a acts mon pag 462. Bilnay and b acts and mon pag 1312. Latimer canonized Martyrs of the Protestant Calender Wherefore this being the beleefe not only of their first Apostle but also of their latter Martyrs I cannot imagine how it may stand with the reputation of a zealous Protestant either to condemn vs or to mislike vs for it The second perticuler which I would haue thee well to consider is this That the principall ground whereon the Protestants doe especially build their deniall or rather their detestation of this Doctrine is most vaine and friuolous contending Inuocation of Saints to be altogether vnlawfull because it is no where expresly commaunded or approued in holy Scripture For I wold but aske a Protestant where he readeth Hunting or Hawking to be expresly commanded or coÌ„mended in the Word of God which vnlesse he loue Hawkes and Dogs better then Saints or Angels were enough to make him see the impertinencie of this position In a word I will demaund where he findeth either this Assertion it self which they make the ground of their beleife to bee expresly deliuered or to giue instance in some other particulers where he can shew me The eating of Blood and strangled meat the celebration of Christmas and of the Feastes of the Apostles the vse of Surplisse Cappe and Typpet in the seruice of Christ Or in fine The abrogation of the Iewes Saboth which is Saturday to be expresly either inioyned or approoued in holy writ Which not being able to performe he not onely condemneth himselfe in the continuall practise of all these particulers if hee stand to his owne ground but also maketh the Ground it selfe to ouerthrow it selfe as being no where expresly taught in holy Scripture Wherfore though no laudable example of prayer to Saints departed could be found in the written Word yet this is no sufficient cause to coÌ„demne it From whence also it foloweth That vnlesse yâ— Protestants can shew which they will neuer be able to doe that prayer to Saints is euidently forbidden either by the word of God or light of nature or lawe of the Church They can neuer be defended or excused from great impietie and damnable scisme in deuiding them selues not only from the Catholicke brethren but also from the Saints themselues by this occasion Thirdly therefore to come nerer the question in hand that we dispute not of wordes but of the matter it selfe now in controuersie betwene thee and me Thou must vnderstand that the worde Prayer is somtimes taken for a request made vnto him whom we honour as the first omnipotent cause
and infinite Author of all thinges Secondly for a petition made vnto those whom we acknowledge to be indued with that excellencie which is only fouÌ„d in the friends of God that are in heauen and lastly for a request made vnto any other with that respect which we acknowledge to bee due vnto those that haue the meanes to helpe vs. In the first second sense this word is vsed when we are said to pray or to make our prayer vnto another in the last sense when wee pray our friends or our betters to doe this or yâ— for vs For although we pray them yet wee are not properly said to pray or to make our prayer vnto them By Prayer to Saincts therefore we vnderstand a request made vnto them not with that worship which is due vnto God as the Author of all things but with that honour and reuerence with is due to the Saints of God aboue all other Creatures And in this sense the Protestants theÌ„selues will graunt That if it be lawfull to make any request vnto them it ought to be done with that reuerence which is conuenient by consequence that in this sense it is not only lawfull to pray them if it be lawfull at all but also to pray vnto them Lastly to the end that no exception be taken against the proofes that follow as not sufficiently deliuered according to my promise out of Scripture thou must consider that two maÌ„ner of wayes a thing may be proued out of Scripture First by the expresse wordes thereof in which manner we proue many thinges against the Protestants As for example That man is iustified by workes and not Iam. 2. 24 Iohn 20 22. 23. Math. 26â— 27. by Faith alone That Priests receiue the Holy Ghost to forgiue sinnes That the Blessed Sacrament is the body blood of Christ 1 Cor. 11â— 14. and the like But in this maÌ„ner the Protestants cannot directly proue any one point of their Religion against vs. Therfore no reason that in all points they should exact this kinde of proofe at our hands Secondly a thing may bee prooued by Scripture as following by necessary consequence out of scripture which kind of proofe and no other the Protestants though failing therein no lesse then in the former pretend to be the very ground of their Faith in those points wherein they differ from vs And after this manner I intend to make it euident that prayer to Saints may bee lawfully vsed according to the Scriptures THE FIRST ARGVMENT Therefore may be taken out of those Scriptures which recommend vnto vs the Authority of the Church For in them wee learne That our Sauiour himselfe hath sent his holy spirit to Iohn 16. 13. teach her all truth and to remaine with her for euer In Io. 14. 16 which respect she is not onely termed by Saint Paul The Piller Tim. 3. 17 and foundation of truth but also our Sauiour himselfe saith expresly of her That hee who will Math. 18â— 17. not heare herâ— or which is all one hee that will not beleeue her ought to bee esteemed noâ— better then aâ— Eathnick From whence therefore I conclude Augustin Lib. cont Crescon cap. 33. and affirme with Saint Augustine That wee doe nothing but according to Scripture in doing that which the whole Church approoueth whome the Scriptures Augustin Epist 118 cap. 2. themselues commend vnto vs. To which purpose also hee spared not to write That to dispute whether any thing bee lawfull which the whole Church frequenteth throughout the world is most insolent madnesse In fine there are many pointes of Faith with though they be not expresly written the Protestants belieue practise with vs and among other thinges which I haue noted before The lawfull neglect of the Iewes Sabaoth no where abrogated and the necessary obseruation of Sunday no where commaunded in holy writ which therefore can no otherwise be proued out of Scripture but onely by the authoritie of the Church which the Scripture commaundeth to be beleeued This beeing supposed to make it appeare that the Church of Christ and the Pastors therof not onely allowed this Doctrine of prayer to Saints but also practised the same I alledge the Epistle of the Bishops of Europe to Leo the Emperour in the fourth age after Christ which Epistle is ioyned to the Councell of Chalcedon where they say thus Wee put the most holy Proterius in the rancke and Quyre of the holy Martyrs and wee demaund by his intercession That God would be pleased to bee mercifull and propitious vnto vs. And in the Councell it selfe which is one of the foure CouÌ„cels that the Protestants pretend to reuerence with Saint Gregory no lesse then the foure Gospels the Fathers assembled speake thus Flauianus liueth ChalcedoÌ„ Acts 11. after death as beeing a Maister let him pray for vs. Likewise in the sixt generall Councell the Fathers say God alone the Creator being Adored let the Christian Synod 6. â—ap 7 man call vpon his Saints that they would bee pleased to make intercession for him vnto his diuine Maiestie Whereunto I will onely adde another like authoritie of the seauenth generall Councell speaking as followeth Let vs doe all thinges with Synod 7. â—ct 6 feare demaunding the intercession of the incontaminate Mother of God as also of the Angels and of all the Saints Thus these generall Councels in the person of the whole Catholike Church Let vs hear now some other expresse testimonies of the auncient Fathers in the first ages after Christ St. Bazill in his Oration vpon the Bazill orat in 40 Martyrs 40 Martyrs Hee that is pressed with any difficultie let him fly vnto them Hee againe that reioyceth let him call vpon them the one that he may be deliuered from euill the other that he may perseuer in good St. Cyrill when wee Cyril catechesi â— Mistagoâ—gica offer this sacrifice wee make mention of them that haue slept before vs especially of the Patriarchs Prophets Apostles Martyrs That God by their orisons would receiue our prayers St. Ambrose wee must pray vnto Angels who Ambr. 1 de viduiâ— are giuen vs for our guard wee must pray vnto Martyrs whose patronage wee seeme to challenge by the pawne of their Bodyes they are our Gouernours they are the Ouerseers of our liues and actions Wee are not ashamed to make them the intercessors of our infirmitie because themselues haue knowne th' infirmitie of their Bodyes euen in their victories Thus these holy Fathers Of the practise of this Doctrine and of the perticuler prayers made by the Fathers themselues in all ages to the Saints of Heauen that shall suffice which I haue cyted already out of their speeches to our B. Lady both because to shew this exactly were sufficient to make a large volume as also because no Protestant that is not altogether ignorant or extreamly impudent can deny it In fine therfore the Doctrin of the Fathers in
them Out of Pride or stomacke or presumption they wil not once open their mouthes to call vpoÌ„ them but rather vtterly refuse to receiue any benefit or consolation by them THE FOVRTH ARGVMENT Is Double or two folde being framed vpon two Paralels or parities clearely drawne out of the Scripture Wherby if thou marke it well thou shalt also finde that all those obiections are plainly refuted which the Protestants are wont to make against Prayer to Saints The first Paritie It is lawfull to pray vnto Angels Therefore it cannot bee vnlawfull to pray vnto Saints because no reason can bee giuen why the one should bee more allowed then the other Inuocation of Angels is prooued expresly by the example of Iâ—cob who Blessing the Sonnes of Ioseph 〈◊〉 The Angell that Gen 48 16. delâ—uerâ—â—h mee from all euill Blesse these Children Which to be spoken to a true Angell is witnessed by Saint Bazill li◠◠〈◊〉 〈◊〉 Chriâ—ost hom â— â—n laâ—d St. Paul Iob 5 1. Bazill and St. Chrisostome This is also confirmed by the practise of the Church in the time of Iob vnto whome one of his three friendes spake as followeth Call if there bee any that will answer thee and turne thee to some one of the Saints Where by name of Saints Saint Augustine in his Annotations vnderstandeth S. August Angels And no sufficient reason can bee giuen why Iobs friend a man of singuler wisdome should aduise him to call vpon any of the Angels if it had not beene a laudable custome in those dayes for men in miserie to doe the like And the same may well bee saide of the Iewes who not vnderstanding our Sauiour when hee hung vpon the Crosse affirmed that hee called vpon Elias which is a probable Argument that it was no strange thing amongst them at that time to call vpon Elias The second paritie It is lawfull to pray to Saints that are liuing Therefore it is lawfull to pray vnto the Saints that are departed The consequence is proued because Almightie GOD is no more dishonoured by the one then by the other our Sauiour CHRIST no more forsaken nor sacriledge any more committed in the one of these more then in the other neither can any reason bee alledged out of Scripture why it should be better to desire the prayers of men on earth who haue enough to aske for themselues then to recommend our prayers to the Saints of Heauen who beeing sâ—cure of their owne may the better bee solicitous of the saluation of others especially considering they not onely heare vs but also sit with Christ in his owne Throne to gouerne and protect vs as hath beene proued Which Argument hath the more force because wee vse and that very commendably to request the prayers of those of whome wee are most vncertaine whether they bee friends or enemies of God Almightie Whereof it followeth That albeit it were no lesse vncertaine whether the Saintes of Heauen doe heare vs or not or whether their intercession may auaile vs or not yet vnlesse wee were sure of the contrary which no Protestant can bee this last reason alone might bee sufficient to induce any reasonable man to recommend himselfe vnto their prayers And truely the Protestants inlarging their consciences so farre in this particuler as to thinke it no sâ—â—nâ— at all but rather an act of P 〈…〉 e to request the prayers not onely oâ— vâ— whome they persecute as most contrary to themselues in many essentiall pointes of Faith but also of others who shew themselues most opposite to God himselfe in their Life and conuersation Fornicators Aculterers Vsurers Blasphemers Drunkards and the like It is a wonderfull thing how contemning the Authorititie of the Primitiue Church in the first Ages after Christ â—luding an Article of their â—reece Renoâ—n 〈…〉 part of those pre 〈…〉 â—s O lours which are the prâ—â—er 〈◊〉 S 〈…〉 t s Infâ—ingâ—â—g a titles of Loâ—e and fellowship with the Saints of Heauen And b 〈…〉 kiâ—g all bonds of â—uâ—iection and Subordination vnto them so contrary to those Scriptures before alleadged they should condemne euen the holy Fathers themselues of Sacriledge and Idolatrie for crauing their intercession and thinke it as bad or little better in vs to recommend our selues vnto the prayer of any Saint in Heauen then to the helpe or protection of the Deuill in Hell But farre more wonderfull it is that the Protestants here withall especially during the first fruites of their spirit and in their very beginning whereof I thinke some of their Schollers are now ashamed did not onely abridge and spoyle the Saints of Heauen of that little honour which men on earth were able to giue them as to the friends of God but did also dishonor and abuse their holy Reliques in such foule and hatefull manner as worse could not haue bene done to the bodyes bones of Deuils incarnate And if it bee monstrous impietie in the Sonne to treade vnder feete the dead Body of his Father or to mangle or destroy it or to cast it dispitefully on the Dunghill what cryme soeuer hee had committed what Barbarous inhumanitie and Heathenish impietie which God forgiue did the Protestantes performe vpon the Sacred Bodyes of those glorious Saintes that ought to haue bene a thousand times more deare vnto them then the flesh blood of their owne Fathers certainly the doers of these thinges could not bee sent from God Almightie who vouchsafeth to honour his Saints so exceedingly as hath beene shewed but from him who by the hands of Protestants hauing furiously torne the bodyes of their Saintes out of their graues would also haue pluckt their soules out of Heauen if hee had beene able THE FIFT ARGVMENT is taken from the exceeding many Mirracles and supernaturall effectes wherewith it pleased God in all ages to make most honourable demonstration of the glory of his Saints and of their infallible power through his vertue to help all those that call vpon them For a Miracle Exod. 11 10. Deut. 4 34. Math 12 3â— Mark 16 17. Deut. 18 22. Ioh. 5 â—6 10 38. 14 12. 15. 24. may well be called a Testimony or Certificate of the truth which it confirmeth published as it were to the worlae vnder the proper hand and great broad Seale of GOD him selfe which therfore is also called a Sign And which as aboue all other proofes the Iewes were commaunded to receiue in the olde Lawe so were they cast out of Gods fauour for disobeying the same in the newe It were too long to descend to perticulers for the which I referre me with Bellarmine to the Epistle of Nilus recited in the seuenth Nilus Theodor. generall Councell to Theodoret in his Historie lib. 5. cap. 24. lib. 8. ad Graecas To Saint Ambrose serm 19 Ambrose which is of Saint Agnâ—s To S 〈…〉 Augustine lib. 22 Augustin de Câ—â—tate Dei cap 8. Io. Gregoriâ— the great Lib. 3. Gregorie Dâ—al Cap. 22. 24. 25.
didst bring to the world the most happy newes that euer was or shall be by the loue of him who sent thee to the honour of him who was by thee Named and Announced and for the regard to her to whome thou broughtest the'mbassage obtaine for me the grace that I may be obedient to the Father pleasing to the Sonne and singularly deuoted to the Mother 2. O if I so willingly conceiued and so readily consented to the voyce of my God as did the blessed Virgin to thine I should march apace to perfection I beseech thee by the ioy that the spirit felt when the Diuine word effected thy word putting on the ragges of our mortalitie that thou wilt be pleased to obtaine for mee this fauour of God that I neuer resist his inspirations that I be attentiue to his voyce that for lacke of execution I make not sad the holy Ghost Obtaine I say for me this grace thou speciall embassador of the Diuinitie 3. Embassadour of God Legate of Paradice Nuncies of the coelestiall Empire if any thing bee cause of our ruines for repayring of which the Son of God espoused himselfe to a nature inferiour to thine it was frailtie and ignorance This appertaineth to the soule that to the body From both th' one and th' other thou art free being a spirit and full of knowledge I dare then adiure thee by that which thou art to remedy that which I am and to obtaine of him who did according to thy word more for me then thou shalt euer be able to doe that I may know from henceforth his holy will in all thinges and that in the execution I may be strong and puissant Thy most holy Name signifieth diuine force and valour obtaine for me this force against our common aduersaties and against the most daungerous enemie that I knowe which is the loue of my selfe 4. I salute thee and thanke thee with all my hart messenger of happy newes and I beâ—eech thee to encrease my obligacion by encreasing the seruice which by me thou maist render then when thou shalt obtaine for me the grace not to be as thou art but together with thee a fit Instrument and Organe to set forth the glory of God Title 9. To the Angell Guerdian 1. GOuernour of my life guide of my pilgrimage Torchbearer of my vnderstanding maister of my soule what thankesgiuing shall I render vnto thee for the infinite obliâ—ations â—a poore sinner haue vnto thee whome thou hast serued and assisted though vnworthy and vngratefull from the instant of my birth preseruing mee from so many euils of sinne as I might haue incurred from so many dangers as my body hath passed and had fallen into haddest thou not fauoured mee If I should thanke thee as often as I breath I could not satisfie my obligation neither will I nor can I doe it but in him by whom and for whose loue thou hast beene so faithfull to mee Aske then thy recompence of him for so many benefits and permit not that I dye vngratefull towards thee least I dye miserable in the fight of God 2. Vnfatigable friend the infamous odour of my sinnes might haue caused thee to haue withdrawne thy selfe from me as stinke chaseth away Doues and smoke Bees And yet notwithstanding thou hast had patience to stay neere to this dunghill with charitie greater then tongue can vtter and with longanimitie altogether Angelicall Thankes be giuen vnto thee by all the courts of Heauen and by all those creatures which haue interest in my saluation all whom thou hast together with mee obliged vnto thee If euer I come as by thy mediation I hope I shall to the hauen of beatitude I will render vnto thee O my louing and beloued Patroâ— the principall and arrerages of so many so speciall and so particular obligations in the presence of him whom thou incessantly lookest in the face How often had I fallen into riuers into flames into dungeons into the hands of my visible and inuisible enemies How often had Sathan styfled mee whilest I was drinking eating sleeping walking especially at those times when he perceiued mee to be out of the grace of God if thou O my guide and singuler benefactor hadst not broken his strength and dissipated his designes 3. So many times thou hast saued my life as thou hast preserued me from deadly sinne so many times thou hast rendered vnto me my life as thou hast raysed me out of deadly sinne A life a thousand times more precious then that of the body and consequently a benefit as much greater as aeternitie exceedeth time grace nature the glorious state of the Saintes the miserable condition of the damned Thankes therefore be vnto thee as many times as there are moments in time oâ— imaginable minutes in aeternitie 4. What shall I say of thy going from God to vs and returning from vs to God exciting the one appeasing the other carrying vp our prayers and bringing downe his presents what of so many inspirations secret motions benigne influences so many interiour and exteriour endes so many Angelicall inuentions deuises stratagems of Charitie as thou hast vsed to retire mee from vice and the inclinations of a corrupt nature to draw me to the loue of him whom loue made to dye for me There is no meanes how in this vally of teares and in the midst of this Aegyptian darknesse I may know the thousand part of these oblgations and how shall I then bee able to acknowledge them Finish then O sage Pilot this my perilous Nauigation end this chiefe work which hitherto hath put thee to so great paine For if thou shalt haue fully accomplished this I shall haue meanes to recompence that which is past to repaire that which is lost and to make euen my debts Looke well then into it as is thy custome O my guide it concernes thee exceeding much seeing thereupon depends the glory of God and the saluation of a soule coÌ„mitted to thy charge 5. And if it be possible that thou shouldst not be interessed in my saluation I am content that thou neglect both th' one and th' other Hee which was made man for mee that liued heere for me that dyed for me that hath giuen me his body for meat and his bloud for drinke hee that hath honoured mee with the title of sonne and brother hee that calleth and nameth himselfe my spouse hee who bowing downe the Heauens of his greatnesse vouchsafed to serue mee hee that would dye againe if it were needfull and for me endure againe all that hee hath suffered hee I say perswades yea nothing else Do then that which thou shalt iudge to be according to his will Sweet friend and charitable tutor I will put no other rule no no other then thou thy selfe dost put which is the very great glory of him to whom wee all appertaine by condition obligation and election to whome be all praise honour and glory world without end Title 10. To the Angels 1.
and with all the force of my soule that for the loue of your heauenly Spouse I liue no more but to him I take no life but from him I bring forth no fruite but his And that finally I may come to die for him 14. O good Iesus O meeke Lambe O Chast Spouse and rich Crowne of Virgin-soules let mee obtaine this mercy by the loue thou hast borne to them who haue loued none but thee that I be permitted here in this world to loue thee with my heart and to serue thee with other fidelitie then hitherto I haue done 15. Purifie the filth of my conscience restore to my soule her first puritie so as if I cannot follow thee so neere as thy more beloued in the street of the heauenly Ierusalem and in the most pure and cleane pathes paued all with fâ—â—e golde of which thy Apostle Disciple and Virgin Euangelist maketh mention yet at least I may carry in my hand the Lampe of good workes and one day bee admitted to thy marriage banquet and there be placed if not at the higher end of the holy table yet among those who sit at the lower end thereof Title 26. A Communication bad with God vpon the Life Death and Passion of our Sauiour 1. PErmit mee my GOD Father and Sauiour of my soule that prostrate before the Throne of thy Maiesty I put thee in mind and represent vnto thee the wonders which thou hast wrought for my loue and as much for all others as for me and no lesse for mee then for all I will speake vnto you in the simplicitie of my heart taking my assurance from your mercyes and placing my confidence altogether in immeÌ„sitie of your goodnesse without hauing any regard at this time to my owne exceeding great vnworthines which otherwaies would shut vp my mouth and not permit me to appeare before the eyes of your Maiesty 2. I was as thou truely callest me thy hartlesse Doue thy lost Sunamite thy strayed sheep when to make demonstration of the excesse of thy beneuolence thou resoluedst to make thy selfe like to mee to th' end that I might become like to thee Out of this motion thou descended'st from Heauen to Earth that so thou might'st lift mee vp from Earth to Heauen thou humbledst thy selfe to extoll me thou becommest passible to make mee impassible mortall that I might bee made immortall and thou becam'st Man after a sorte to deifie mee and make me God 3. Thou diddest take I say my humaine substance to communicate vnto me thy diuine thou tookest for spouse my humanitie to giue me for a dowrie thy diuinitie as if thou hadst saide O thou extaticall louer of my saluation when thou shalt see me conceaued be bolde to say that it is for no other end but to make thee conceiue in thy soule the spirit of God my Father wheÌ„ thou shalt see mee carried in the wombe of my Mother that it is to make thee to bee transported with an holy desire wheÌ„ borne and brought into the world by a Virgin that it is to make thee bring foorth by workes the fruites worthy of aeternall life 4. I will take my repose in the wombe of my holy Mother that thou maist come one day to take thy repose in my armes I will be content to bee shut vp in that darke prison to bring thee out of darknes into light I will make my selfe little to make thee great feeble and weake to make thee strong poore to make thee rich an imperfect childe to make thee a perfect man I will be naked to cloth thee trembling in thy Maunger for colde that thou maist bee warme tyed vp in swadling-bands to set thee as libertie laide vpon the hay and straw to place thee aboue the heanens between the Oxe and the Asse to procure thee the company of the Angels in a â—table and amidst the dung to make thee know that I will not disdaine to be borne amidst the filth of thy imperfections so as they be displeasing vnto thee 5. Thou wouldest that the Shepheards of Idumaea and the Kinges of the East should take notice of thee to shew that thou didst thinke long when thou wert new borne to make a present to God the Father of the first fruites both of Iew and Gentile Thou wast circumcised the Eight day to giue mee betimes the earnest penny of my redemption and to bestow vpon me the first fruites of thy labour some life 6. Thou wast carryed vpon the fourteenth day to the Temple thy holy Mother was there purif 〈…〉 and thou thy selfe presented to God thy Father and after Redeemed for fiue peeces of Coyne To what other end was all this but by the mediation of thy worthy Mother to present me to thy heauenly Father to obtaine for me internall purification and by the meanes of thy fiue wounds the onely price of my redemption to redeeme me from my vaine conuersation 7. The flight into Aegypt was to incourage me not to flie but to stand before the face of God whom I had prouoked to wrath and when thou wert found in the Temple it was to teach me that thou wilt be found in the midst of my heart and erect there a diuine Academie If so bee I make it a holy Temple dedicated to thy Maiestie and not a prophane house open to all vanitie which it shall not be hard for me to doe after the three dayes of contrition confession and satisfaction by meanes whereof thou hast promised to holde me in the ranke and qualitie of a Mother a Brother and a Sister 8. Thou wast subiect to Ioseph as a tutor and to his spouse thy Mother to put me vnder the tuition and protection of God thy Father Thou wast obedient to them to make easie to me the law of obedience and which is admirable thou wert vnknowne in the world for the space of 18. yeares to teach me humility and to make me knowne in ages to come with titles of honour due to diuine adoption 9. When thou wast pleased to manifest thy selfe vnto the world was it for any other end but to giue me knowledge of my felicitie and of the meanes by which I might attaine vnto it And when thou diddest change water into wine at the Marriage of Cana was it not to instruct me that thou wouldst change the water of my imperfections into the wine of perfection flowing from the precious vine of thy grace especially being ayded herein by the intercession of thy most honorable Mother And further to instruct me that it should not be hard or difficult for thee to change the materiall wine into thine owne bloud whensoeuer thou sholdst be pleased to make thy selfe as admirable and amiable in the nouriture of my soule as thou art in the refection and conseruation of my body 10. Didst thou not leaue vnto me a rare example of humilitie the strong foundation of the stately building of all vertues at the Riuer of Iordan when after the manner of
and seeing that thou hast bestowed such vertue vpon the plants the stones the hearbes seeing the Sunne by the aspect and influence of the Beames doth worke such wonders in nature euen to the making and forming of mettalls in the very bowels of the earth seeing also the Adamant draweth vnto it the yron Amber the straw the Starre the steele by reason of a kinde of simpathie and naturall impression which thou the author of nature hast giuen vnto them Is it conuenient that thy most holy body and incomparable treasure honour my body with his presence that thy most precious bloud be in me and that thy diuine humanitie should really touch mine and not lift vp my soule to thy diuinitie Permit not this monster in Grace and this prodigious wonder in nature 13. Bestow vpon me the charitie which thou didst so straitly recommend vnto thy Apostles and graunt vnto me the guift of prayer and teares as well to accompany thee in thy prayers as that I may be able to resist my temptations according to thy instruction 14. By the feare which ceazed upon the inferiour part of thy soule and by the streames of bloud which did wonderfully run downe caused by thy sorrowe and vehement apprehension I beseech thee my benigne Redeemer to assist me at the houre of my death and to doe me the fauour that albeit my life hath beene so vnprofitable vnto thee yet at last I may honour and serue thee by my death which I desire may bee no other then that which thou shalt Iudge to be for thy greater glory 15. Grant that by the stroke of thy worde I may lay a long thy enemies and mine That I may be tyed and manacled in ropes and chaynes of thy loue That with thee and no otherwise I may appeare before the Tribunall of God thy Father That the Spirit of sweetnesse and meeknesse which thou didst holde towards that accursed fellow which did blindfold thee may accompany me in all occasions That I may be clothed with a white robe of Innocencie and with the purple garment of charitie that by the merrit of thy whipping my body may be a sanctified vessell instrument of thy glory That in vertue of the Crowne of Thornes which pierced thine head I neuer consent to any euil thoughts but especially to such as tend to any pride 16. When will the houre be when one seeing me may say not in derision as it was said of thee but in sinceritie and truth Beholde the man of God bring this to passe my sweet Iesus by the merrits of thy most profound humilitie 17. Then I shall be content with quietnes of minde hear the sentence and iudgement which the wicked shall giue of me and little regard what the world esteemeth of me at this time which passeth though it should be a definitiue sentence of death as vniust and detestable as was that which was pronounced against thee 18. I shall carrie the Crosse with thee such a Crosse I say as it shall please thy diuine prouidence to lay vpon my shoulder I shall edifie by my example the predestinate soules the true daughters of the heauenly Sion 19. But when shall I haue spoiled my selfe of selfe loue whē shall I be as it were naked in respect of thinges of this world to be nayled with thee to the Crosse It shall be then when the nayles of thy feet shal nayle my affections the nayles of thy hands my actions the Speare that pierced thy side shall pierce all my intentions 20 Wash me ô my God God liuing and dying for my loue wash me in the bloud which flowed from thy sacred person so as from hence-foorth I may appeare before thee as a newe washed sheep comne out of the pond as a Lamb without spot readie to be sacrificed 21. Pardon and forgiue all those which wish or doe me euill help all those which are in deadly sinne and neere to their end that they dye not in that pittifull estate as thou didst help the good Theefe in his extreamitie Commend me with the beloued disciple to the protection of thy vnspotted Mother acomplish in me the thirst of thy desires Consume whatsoeuer is displeasing vnto thee consummate all thy mercies towards me Abandō me not leaue me neuer alone Receaue my soule into thy hands as God thy father receaued thine at thy giuing vp thy Ghost Deliuer from Purgatorie the soules which are in paine as thou deliueredst the holy Fathers out of Lymbus where they were detayned Giue vs such a resurrection to life by grace as that we neuer more die by sinn And seeing that our hart ought to be where our treasure is seeing that thou the Lord of the world art placed at the right hand of thy Father lift vs vp to thee and transport our affections aboue the heauens Finally impart vnto vs some part of those graces bestowed vpon thy Apostles Disciples vpon the day of Penthecost that from hence foorth we may become the Temple of thy glorye thy heretage the chosen people with which thou takest pleasure to make thy abode Prayers and considerations as it were in passing according to the occurrences that fall out euery day Title 28. When a man is tempted 1. I Protest my GOD that I giue no consent in any sort to this temptation and that my will desireth the cōtrary of that which is proposed with as great affection proceeding from reason as I feele inclinations arising from sensualitie 2 I thanke thee O my gracious Creator that sence or feeling and consent or yeelding are two different thinges For if euery feeling were a yeilding ioyned with offence of thy diuine Maiestie I were vtterly vndone Temptation hath the one in his holde but none shall haue possession of the other but thy diuine Maiesty The world the flesh and the Deuill haue a power to make me feele but my consent or yeelding shall be euer in thy power 3. My God leaue me not alone deliuer me frō my selfe 4. I cannot liue without thee make mee then I pray thee liue to thee Title 29. When any thing falleth out that pleaseth vs. 1. IT is thou my sweet Iesu who art the author of all reasonable contentment from thee proceedeth all pure consolation I desire it not then but from thee in thee by thee and for thee Dispose thou otherwaies when thou shalt be pleased to depriue mee of it and I shall accommodate mee thereunto with all resignation and indifferencie Title 30. When any thing displeaseth vs. 1. I Accept of this displeasure as a present sent vnto me from my beloued Iesus Christ accoūting my selfe too happy y◠I may be worthy to participate to carry and to kisse his Crosse 2. The beloued of my soule shall be placed in my bosome as a bundle of Mirrhe 3. Looke with how great affection I desire to be deliuered of this affliction with no lesse I aske and aske againe the continuance thereof if O my God it
treated at the hower of death Giue me grace to doe it O my God 3. My apparell is the ornament of my body O that my body might serue for an ornament to my soule conuersing holily during the time of my abode in this world vntill thou O monarch of our liues commaund me to put off this mortall skin Title 41. In putting on Iewels and other ornaments 1. HOw much more precious are thy ornaments O blessed holy Ghost O my heauenly spouse the only beloued of my soule giue me the abillament of good example the Diamond of pacience the Rubie of charitie the Emrauld of hope the Topaze of humilitie the Sardonix of puritie 2. As our serges and clothes are the fleece of Sheepe our shooes the Skins of Beasts our Silkes and Veluetts the excrements of Wormes our Amber and perfumes the Mushrums of the Ocean and sweat of beasts our Feathers and Fannes the spoyle of the Birds our golde siluer white yellow earth euen so our precious stone are as it were the warts of the Orient mountains our Pearles the excrements of the Sea Such then is O God of truth the Attire of our vanitie Open then my eyes the eyes of all Christians that acknowledging our selues to be aparelled from the Brokers shop as kings vpoÌ„ the Stage as such miserable beggers as liue vpon the rich mens almes begged from the beasts We must seeke and take from thy liberal hand the ornaments of the soule which need cost vs nothing but the asking and the will to serue our selues of them Title 42. Washing our hands our face 1. MY hands my face were neuer soule by either speaking or looking but the face of my soule hath beene often defiled both by the one and the other 2. Wash me then and cleanse me O my God by all the teares of Iesus Christ thy Son by the bloudy sweat which issued out of his diuine person in the Garden of Gethsemanie by the miraculous water which together with blud issued out of his side It is the imperiall and heauenly water distilled by the fier of his charitie which alone can take away the spots of my soule and make the same pleasing vnto thy eyes powre it vpon me O God of puritie Title 43. When you vse your Fanne 1. DIuine winde which proceedest from the mouth of the Father the Son as froÌ„ one Origen coole and refresh the heat of my passions the distemper of my affections 2. Amiable Spirit desired winde dissipate the noughtie Ayre of our temptations the fierie exhalations raised by the irassible part of my soule the misty vapours exhaled from my concupiscence Title 44. When the Clocke striketh 1. SO much the lesse of my life is to runne 2. The Yard yâ— measureth our mortall Life is the houre out of which it followeth that neither mid-night nor mid-day euer strike but death hath taken away twelue yardes of my peece of cloath that is so much time of life or rather so many houres of my life 3. Soueraigne steward of our liues and disposer of our daies make me so passe this hower to come as I would haue wished to haue imployed all the houres of my life 4. I make an offer vnto thee O my God of all that euer I shall say doe or thinke vntill the next hower vniting them to the deedes wordes thoughts of Iesus Christ thy Sonne 5. The Periods of all time are comprised in the moment of thy aeternitie nothing is past nothing is to come before thee and all is there present And yet neuerthelesse we are free to doe or not to doe that which thou desirest And consequently it is in our power to giue thee either contentment or discontentment aeternall Permit not O my God that I euer charge thee with any such discontentment but make mee such an one temporally as thou desirest to see mee aeternally That so I may rather giue thee eternall contentment then one minute of discontentment 6. I make an offer vnto thee of all the time that I haue lost and euill imployed and in supply thereof I make a present of that time which hath measured the life and actions of my Lord thy Sonne beeing sorrie from my heart that I cannot recall those yeares that I haue so ill imployed I make then O my God an offer and sacrifice no lesse of that which I caÌ„not then of that which I can 7. O how late haue I known thee thou infinite goodnesse how late haue I loued thee ancient beautie that neuer fadest but alwaies coÌ„tinuest the same 8. Looke how many minutes there are in the houres or how many houres according in time eternall which are without number So often doe I blesse thee O thou ancient of dayes and I giue thee thankes more for that which thou art then for that which I am Title 45. Touching the care wee are to haue of our Children 1. THese are the beames of thy grace O Father of light these are thy gifts the workmanship of thy hands I offer them vnto thee as thine and I besâ—ech thee to take care of them as of thinges without comparison more oppertaining to thee then to me 2. Accept of all that I haue done doe or shal doe for them as being aliue wholy for thee for I haue no interest in them but from thee from whome they haue and of whome they holde body soule life 3. Abraham made but once only a sacrifice of his only son I make it not onely of mine but of my selfe and of all that I haue that so often as I breath foorth or take in my breath 4. When I feele in my selfe certaine effectes of tender loue towards them I begin to conceaue a new confidence and a wonderfull hope O my God knowing how much more tenderly thou affectest them then I doe or can Being assured that thy loue far surmounteth mine and that without all comparison O thrice happy condition of soules which call themselues are called by thee thy daughters 5. Haue I any right to these Children or any intrest comparable to that which thou hast I am ashamed to recommend them vnto thee For it were as much as to pray thee to haue care of that which is thine 6. No man buildeth a house to plucke it downe no man planteth a vinyard to root it vp nor soweth a field to burne the haruest How then canst thou neglect these yong plants planted by thy grace in the Orchard of thy Church watered with thy bloud designed by thee to be transported one day into the Garden of thy aeternitie 7. I sinne blinde buzzard that I am as too couetous louing to much that which they haue take away this ouerplus O Father of mercie Or if the force of nature must so farre preuaile that it must needs remaine impure the same to the excesse of that affectioÌ„ which I owe to all that with appertayneth to thee 8. I fall somtimes into certain
the adorned streets through which thou diddest passe with triumph as much vpon the mount Caluarie as vpoÌ„ the mount Thabor as much dying as liuing as much buried as risen again as much in Lymbus as in Heauen Onely grant that I may be thine and that I neuer depart froÌ„ thee whether I be in consolation or desolation poore or rich in plentie or in want all shall be one to me so I may be wholly and only thine Title 54. When we feele our selues drie at Prayer I wil continue with perseuerance before thee not giue ouer O my God I will honour thee with my body seeing I cannot doe it with my soule It is good foe me that thou hast humbled me Now I begin to knowe and feele what I I am Now I touch with my hands my owne misery well perceiue that I am able to do nothing with out thee This is as it were a returning to the nothing from which I took my origen out of which I was drawn by thy omnipotency Blessing praise thankes be to thee my God for euer I merrit not so much as once to enter into thy thought or that thou shoudst once think of me And should be to happy it that I might serue thee but in the condition of a stone or thing without sense and life Receiue the homage don by my miserabie condition to thy blessed selfe who art independant of any hast all contentment in thy self Title 55. When one is despised O My God I haue lost nothing so long as I loose not thee haue I any thing that appertaineth vnto me whether it be goods honours bodie or soule Can any thing fall out in the worlde without thy prouidence Is any thing done sinne only excepted which is not done by thy will If then thou be pleased that I be dispised why should any opposition be made who is he so insolent so bolde a Theife that dare entermeddle with things appertaining to thee contrary to thy will maist not thou doe with that which is thine according to thy pleasure when I am honoured should I reioyce there at for my selfe Is it a thing appertayning to me or to thee It is inough for me O great God that I be thine whether I be an Ant or an Elephant an Egle or a Gnat dirt or golde Title 56. Eleuations of spirit which may be done vpon euery occasion 1. MY God my all IESVS the delight of Heauen earth when shall I be all thine as thou art wholy mine 2. Father of mercy make me such an one as thy Sonne hath deserued and thy holy spirit desireth I should be 3. God of my life when shall I die to my selfe that I may liue to thee 4. Take me my God whether I wil or no seeing I am not so wise as to giue my selfe vnto thee as to haue the will to giue my selfe vnto thee 5. If it should fall out my beloued that I should desire any thing but thee which I desired not for thee I renounce it euen froÌ„ now as if it were then and protest that I haue nothing to loose or gaine besides thee 6. O God God of my soule permit me not to bee at all or procure by thy grace that I may be to serue thee as I am and haue my being from thee 7. I will haue â—o eye but to look vpon thee no eare but to heare thee no tongue but to speake of thee no heart but to think vpon thee no hands but to worke for thee no feet but to walke seek after thee no body but for to offer vp vnto thee no life but to make a sacrifice therof to thy honour and glory 8. God which art Loue giue me Charitie 9. God which wert made Man graunt me Humilitie 10. God which art a pure Spirit bestow vpon me Puritie 11. Omnipotent power strenghthen my weaknesse 12. Eternall wisdome illuminate my darknesse 13. Incomparable mercy pardon my haughtinesse 14 Incomparable beautie to late I haue loued thee 15. Infinite goodnes too late haue I knowne thee 16. Hee that loueth not thee what doth he loue 17 He that admireth not thee what doth he admire I will loue my self not because I am mine but because I am thine I will haue care of my selfe not for any oâ—her reason but because thou so willest and commaundest I esteeme my selfe more happy in thy happines thâ—n I count my selfe wretched for my owne miserie And the contentment I take that thou art that which thou art farre exceedeth the discontentment I feele by being that which I am Be thou then my God for euer that which thou art make me other then I am That is wheras I am my selfe miserable I shall be in thee blessed and happy To thee in thee by thee for thee O my God be all things Amen