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
Deliuer mee then out of the prison of sinne breake in peeces the chaynes of my bad customes that they may fall from mee before the face of my God Title 16. To Saint Paul 1. VEssell of Election Apostle of the holy Ghost Interpretor of the Diuinitie Doctor of the Gentiles it is to thee that I haue my recourse and in whom I haue particuler confidence Considering the Charitie that made thee desire to be an Anathema for thy bretheren thy Humilitie which made thee name thy selfe a Childe vntimely borne acknowledging that thou haddest persecuted the Church thy inflamed Loue towards Iesus Christ which made thee liue more in him then in thy selfe 2. Thou calledst them thrice yea foure times accursed which loue not our Lord Iesus Christ deliuer vs then from this malediction and make vs such by thy prayers as in thy writings thou desirest we should be 3. Thou wouldst whilst thou wast heere vpon earth if it had beene in thy power haue set the whole world on fire in the loue of God 4. Thou now art able to doe what thou wilt enflame then my heart with the fire of Charitie so as I may truely say with thee I liue but I liue not in my selfe for Iesus Christ is my life 5. O when will the time come that my life may be hidden with God in Iesus Christ when will the hower come that I shall liue to him who dyed for me 6. When shall I put off the olde Adaem to put on the new formed and reformed according to God 7. When is it that thy iudgement shall make little or no estimation of the world when shall I neglect the figure of this world which passeth 8. When shall I aspire to that permanent Cittie to the free Ierusalem to the habitation of the Saints 9. Thou great Maister and Chatechist of our soules didst make so little reckoning of Faith if it were not accompanied with Charitie that albeit by it thou haddest transported mountaines distributed all thy goods to the poore spake with the tongues of Angels and of all Nations hadst had perfect intelligence of all the wonders of nature and of all the mysteries of Faith yea though thou haddest exposed thy body to flames all this had serued to no purpose but to make as it were a sound and noyse in the world but before God had beene thou saidst of no valew at all Obtaine then for me this faith quickened by Charitie frō which the iust draw the spring of life and by which as Saint Iames saith Abraham and all the Saints were iustified 10. Thou wilt that wee owe nothing to each other but mutuall loue assuring vs that Charitie is the bond of perfection loue vs then and in louing vs procure that we may loue each other 11. Thou didst carry incessantly the mortification of Iesus Christ in thy body procure that I may haue an internall sense feeling of his wounds that I may willingly be nayled with him to the Crosse 12. Thou prayedst thrice to be deliured from a troublesome tentation and it was answered vnto thee that the grace of God should suffice thee for that vertue is perfected in infirmitie Thrice yea foure times I make supplication to thee not to be deliuered from my temptations but that thou wilt obtaine for me grace and force to ouercome them to the glory of him who hath placed vs here in this world as in a field of warre in the sight of Angels and men to crowne such as shall fight valiantly Thou art hee who didst sight a good combat runne a good race happily end thy course kept thy faith and promise made and for whome the crowne was reserued in the handes of the iust Iudge obtaine for vs this great grace and these tryumphant Lawrels which shall neuer wither 13. More then two hundred soules by thy intercession were not drowned in shipwracke neere to the I le of Malta obtaine by thy prayers that wee may escape the shipwracke of sinne and safely ariue at the happy port of blessednesse 14. Thou desiredst with an inflamed desire to be deliuered from thy mortall body to bee the more neerly vnited to Iesus Christ assist mee that my desire bee alwayes transported to thinges Coelestiall and Eternall 15. Thou diddest afflict and tame thy body and not withstanding thou hadst no reprehension of conscience yet didst not thinke thy selfe in assurance Keepe me from vaine presumption and obtaine for me a filiall feare 16. We thinke our selues often to haue charitie toward God and towards our neighbour when we haue it not if we had the former who could seperate vs from the fidelitie we haue sworne to him could tribulation affliction hunger nakednesse danger persecution the sword No no wee should be assured that neither death nor life nor Angels nor Principalities nor thinges present nor thinges to come nor any creature should be able to seperate vs from the charitie founded in Iesus Christ 17. And if we had the latter our charitie would be sweete being without emulation without ambition without precipitation It would not be puffed vp by pride it would not bee stirred by choller it would neuer reioyce in anothers infirmitie but contrariwise reioyce in his perfections thinke well of him endure with patience what hee should doe vnto vs conceiue good hope of him Charitie neuer faileth shee is euer like to her selfe as well whether it be towards the learned or the ignorant towards the poore or the rich towards friend or foe towards him that is of a different humour from ours and him who is conformable to vs in our humours 18. When shall it be O great Champion of God Pillar of the Church wonder of the world that I shall haue these qualities Till then I will not cease to knocke at thy gates and I will not giue truce to my lippes or repose to my heart vntill I be heard in this suite Graunt it then grant it O holy Apostle amiable in Heauen imitable vpon earth redoubtable to the Spirits of Hell 19. By all the ropes with which thou wast tyed by all the prisons which thou sanctifiedst by the shipwrackes stonings whippings false accusations treasons and persecutions in which and by which thou didst honour the Sonne of God I beseech thee that my life may be to him a sacrifice and my death an holocaust Title 17. To St. Iohn the Euangelist 1. AS St. Peter was the most louing Apostle so thou wast the most beloued a quality which is singuler for which thou wert to be enuied with an holy aemulation and for the attaining whereunto three remarkable vertues should be necessary which all three shined admirable in thee Charitie Humilitie Puritie what will it cost the◠to obtain them for me 2. One neuer loueth God truly but he is beloued of him and one is not beloued of God but forthwith hee loueth God obtaine then for me O Secretarie of God that I may loue if not so much as I ought yet so much as
by his grace my forces are able to stretch vnto 3. Thou diddest drinke and draw from the fountain it selfe when thou leanedst vpon the breast of the Sonne of God a speciall signe of his fauour and loue to thee I doe asmuch as often as I present my selfe at his holy table but alas it is not with equall deuotion but with too much coldnes distraction drynesse and miserie Obtaine for mee thou fauorite of the word an obliuion of my selfe and an extasie of perfect dilection that receiuing him into me I may enter into him and hauing him neere to my heart I may be according to his heart And that albeit I receiue not frō him an Apocalips or reuelation of his secret iudgement yet that I may receiue at least a cleare and manifest knowledge of his holy will And howsoeuer I be not worthy presenting my selfe to his holy table to receiue into my selfe him betweene whose armes thou diddest repose yet at least I may not be so vnworthy as I am 4. Thou wert a domesticall witnesse of his most secret actions in the acknowledgment of which fauours obtaine for me the guift of a most straight vnion and internall conuersation with his diuine Maiestie 5. Thou hadst by vertue of his last will and testament the most noble part of the inheritance of the Son of God which was his blessed Mother In regard of this fauour I beg of thee an inflamed deuotion towards her to the end that being vnder her protection I may be so much the more in fauour with her Sonne by how much the more I shall by thee bee recommended to the Mother 6. Amongst all the rest at the last Supper thou tookest particuler notice of the traytor that betrayed his Lord and maister let no man then surpasse me in discouering temptations the enemies of his glory and ouercomming of them And as the poysoned cup did thee no hurt So pray you that no naughtie suggestion may hurt me 7. Thou camest out of the boyling Tunne of oyle without hurt I desire that I may so goe out of the occasions of sinne cleane and voyde of offence And that as thy banishment in the I le of Pathmos serued thee for a neerer approach to God comming thereby to vnderstand the more high mysteries of our Faith So the aduersities of this present life may be to me as a spur and motiue to draw nearer and nearer to God and to purge and purifie mee from the drosse of the world 8. Charitie to our neighbour was perchance neuer so rare in the world as it is now and yet neuerthelesse it was the lesson read vnto vs by that heauenly Maister first and afterwards by thee Exercise yet one acte of charitie towards me in obtaining for me the guift of a vertue which was so familiar vnto thee and without which we are vnworthy so much as of the name of Christians seeing it is the marke and liuerie by which his disciples are knowne which is Charitie it selfe 9. Eagle of the holy Ghost Virginall integritie and inflamed Charitie were the two winges which lifted thee vp to so pure and high contemplation of the Diuinitie Obtaine for vs the grace that our reason may be lifted vp to the loue of God with as great heate of affection as our sence is drawne downe to the loue of thinges corporall by the heat of concupiscense that I may be as much inclined to desire thinges coelestiall as the common sort of the world are inclined to desire thinges terrestriall And that the loue and affection I beare to my Creator may deuoure and consume all loue affection to his creatures sauing only that by which I shall loue them in him by him and for him 10. This is it O Secretarie of God which thou hast practised thy selfe wished vnto others ioyne to the documents thou hast giuen vs and to the examples thou hast left vs thy prayer and intercession to God for vs and wee shall be feruent imitators of the first patterne of all holinesse of whome thou hast beene and shall be for euer the best beloued Disciple Title 18. To the Apostles 1. FIrst and chiefest Peeres of Christianitie Princes of the Church you are the noble pearles of the mysticall body of our Redeemer the 12. Patriarches from whome descended the true Isralites the 12. Princes generals and conductors of the Armie of God camped about the humanitie of his Sonne the tabernacle of the Diuinitie You are the 12. sent to take a view of the Land of promise who haue brought vs newes of the wonders which are in that true land of the liuing flowing with milke and honey of aeternall comfort and consolation The 12. ouer-seers of Salomons house who furnish the Church with all necessary prouision The 12. Fountaines which the people found in the desart The 12. loaues of proposition who with the heate of perfect charitie alwayes appeare before the face of the highest The 12. precious stones set in order in the Rationall of the high Priest Iesus Christ The 12. young Lyons which support the Throne of the great King The 12. Oxen that carryed the Sea of his mercies The 12. Starres of which the crowne of the Church his spouse were made O Fathers of our soules obtain for vs the effects of your fatherly charitie pray for the whole Church that all errours heresies and superstitions may bee abolished Pray for the Sea Apostolique that it may be acknowledged for such of all the Nations of the earth Make the sound of your wordes so to be heard euery where as Christians dishonour not the excellency of their Faith by the corruption of their manners that they may liue in peace and brotherly amitie and that wee altogether both in this life and in the next may bee Heyres of your Faith Legataries of your Charitie fellowes and partakers of your glory Title 19. To the holy Euangelists 1. TRumpets of Israell cornets of the liuing GOD Notaries of Heauen Secretaries of the Church I haue now my recourse to you for the obtayning from him who is the mouth of wisdome and the Oracle of all truth a firme faith with true vnderstanding and vertue strength to put in execution the words documents miracles and misteries which you haue set down in writing Giue force to my voyce cleerenes to my conceit by which I may be able to oppose my selfe against the contrary opinions and by vertue of that which you haue writen bring backe againe to the bosome of the Chuoch such souls as are led out It shall be more easie for you to pray then to write to demaund then to perswade to intercede then to conuert doe then the one seeing you desire the other Banish out of our souls all error abuse superstition haeresie selfe iudgment To be short all whatsoeuer is any way repugnant to the truth of your wordes to the perfctions of your instructions to the example of your liues Title 20. To the holy Martyrs VIctimes of Paradice
penetents which at the riuer receiued the baptisme of pennance thou wast content to be baptized of thy baptist and together with this abasing of thy selfe by touching the water with thy precious flesh giuing regeneratiue vertue to the waters which afterwards haue serued for a bath to wash away and cleanse originall sinne 11. Thou wast called an immaculate Lambe and why so if not because thou wast to be a victime for our sinne a pacifiing host in thasksgiuing for benefits a true holocaust in testimonie of loue 12. Thou enduredst hunger to feede and fill me thirst to quench my thirstie appetites colde and heate to remedie my passions 13. Thou diddest perseuer in prayer that I might learne to surmount the difficulties and tediousnesse which I finde in that exercise 14. Thou wert tempted permitting the Common enemie to assault thee was it not to driue him away from me and to giue me force to resist and ouercome him 15. The Angels come to serue thee after the victorie to assure me of the like and as it were to promise me that thou wouldst in person serue them which shall be victorious ouer the enemies of thy glory 16. Thou diddest call vnto thee Apostles mad'st choise of Disciples and it was to leaue me so many Masters and Teachers Thou reproouedst them for â—heir faults for the correction of mine Thou didst beare with them in their infirmities to make me knowe how paciently thou wouldst beare with mine 17. Thou didst restore to the lame their limbes to the blinde their sight hearing to the deafe speech to the dumb Thou didst Catechise the ignorant cure the Paralitiques raise the dead and all this to illuminate the eyes of my vnderstanding to open the eare of my hart to rectifie the gate of my affections to cureithe Palsey of my soule to vnloose my tongue that it might vtter thy prayses to set me at libertie from death of sinne to draw me out of the graue of my iniquitie to make me borne a newe by grace drawne out from vnder the marble of my naughtie habites and customes 18. Thou wert solde by one of thy Apostles to th' end that I might not bee solde to mine enemies thou wast forsaken of thy Disciples neuer to forsake abandon me thou wast seased with feare going to thy so ofteÌ„ desired temporall death to giue mee assurance and courage against the feares and frightes of aeternall death 19. Thou wast tyed that I might be vntyed contemptuously treated to make me respected cloathed with an ignominious garment of purple that I might be vested with the robe of honor thou carriedst a reede in thy hand to put in my hand the Sâ—epter of heauen and earth vpon thy head a crowne of Thorneâ— that I might come to weare a crowne of Glory Thou wert conuented before prophane Tribunalls that I might be iustified at the Tribunall of my Iudge It was saide of thee in mockerie Beholde the man thereby to recouer for me the most noble title of the childe of God which I had lost 20. Thou wast charged with the heauy burthen of the Crosse and wherefore If not to discharge me of the insupportable burthen of my iniquities 21. Why wert thou lead vp to the Mount Caluarie but to lift me vp to the mount of heauenly faelicitie why nayled in the midst between two theeues but to place me amidst the Angels why were thy armes stretched out vpon the Crosse but onely with tender loue and affection to embrace me 22. Mee thinke I heare thee say O the God of loue that if in dying thou bowe downe thy head it is to giue me the kisse of peace If one open thy side with a Speare it is that I may haue a place whether to retjre my selfe and to make me know that the affection of thy heart with which thou louest me surpasseth the passion of thy body in which thou dyedst for mee To conclude if thou dyedst it is to giue me life Title 27. A Prayer agreeing with the former CoÌ„munication and Conference had with God 1. O My God my Sauiour bestow vpon mee then that grace that I may conceiue thee by affection carry thee in the wombe of my soule by desire be deliuered of thee by such workes as are pleasing to thy diuine Maiestie to this end I implore the brests of thy mercy by the brests of thy holy Mother with thou didst sucke 2. Disdaine not the hay and straw of my vanitie the Maunger of my naughtie habites the filth of my indeuotions the brute beasts of my irascible and concupissible affections 3. I offer vp with the Shepheards the little I am in body and soule with the three Kings the Golde the Mirrhe Frankensence of my memorie of my vnderstanding and of my will 4. Circumcise and cut away all whatsoeuer is in me that is displeasing vnto thee and by the merite of thy first paine plucke vp by the rootes in mee the first young springings of all euill pleasures 5. Present me in the temple of grace to God thy Father and with thy fiue woundes as with the fiue peeces of money redeeme me from the seruitude of sinne 6. By the merit of thy flight into Aegypt obtaine for mee that I may flie and auoyde all occasions of sinne and that as at thy entrie into Egypt all the oracles of Idolatrie were silent so there may be in me a beginning laide of neuer sinning 7. Speake in mee my God make me heare thy voyce and for thy loue obedient to my superiour 8. What care I for beeing knowne in the world seeing thou wert so long vnknowne and mistaken I aske of thee so much honour or dishonour as is necessary for me for thy glory and no more 9. I present vnto thee not onely the reasonable actions of my life but also those which appertaine vnto sence and drinking eating sleeping and such others which I desire thee to looke vpon as vnited with those of my redeemer thy Son Graunt that with him I may ouercome my temptations that I may be washed in the Iordain of thy graces and that it may be saide of me This is the beloued seruant of God in whom he taketh great pleasure 10. I languish with desire to follow thee not as that miserable wretch that betrayed thee and solde thee to the Iewes but as thy faithfull Apostles who haue signed with their bloud and sealed with their death the faith fidelitie they had promised thee 11. Thou wilt change the dirtie and stinking water of my imperfections into the most precious wine of thy loue wheÌ„ by thy grace I shall no more loose the sight of thee and that neere vnto thee I shall make three tabernacles of my vnderstanding memorie and will in which thou shalt dwell and make thy abode with contentment 12. The filth of my imperfections hindreth me from presenting my selfe as I ought to thy holy Table wash then the feete of my affection that from hence-foorth it touch not the earth
this point is euidently testified euen by Protestant Authors For Fulke a Fulk â—n his reâ—oinder to Bristow confesseth that Ambrose Augustine and Hierome held inuocation of Saints to be lawfull That b Agaiâ—st the Reâ—ish Teâ—tament Nazianzen Basill Chrisostome make mention of inuocation to Saints That Theoderet speaketh of prayers vnto Martyrs That Leo ascribeth much to the prayers of Saint Peter All 2 Pet. 1 these auncient Fathers And more in particuler That c Answer to Counteâ—feit Caâ— pag. 46 Saraâ— in defeâ— tract diuersiâ— c. paâ— 349. 346. Morâ— Apol fâ— part pâ— 227. 2 Ormâ— Pist p pag. 2 Vigillantius the heretick wrote against the inuocation of Saints him saith hee Hierome reproueth For the which likewise Sarauia a great Caluinist and Beza himself do acknowledge that Vigillantius was charged condemned by the Fathers Morton likewise acknowledgeth in expresse tearmes That all antiquitie taught the inuocation of Saints Adde vnto these Ormerod who therfore saith That the Fathers did not ponderously consider of this question And Perkins who speaking of the Primitiue Church setteth downe these wordes that follow Perkins Prob. pag. â—3 There was in the Church intercession to Saints in perticuler for men or thinges in perticuler And afterward hee presumeth to say That the auncient â—bid pag. Fathers especially after 400. yeares of Christ did sinne in the inuocation of Saints yea were guilty of sacriledge And so damneth to Hell the greatest Saints of Heauen now crowned with glory to iustifie the Dreames and fantasies of his owne deuices Now then my good friend to conclude this my first argument out of Scripture let any well minded Protestant consider whither not beleeuing these Councels Fathers but coÌ„demning them of sacriledge he doe not incurre the censure of our Sauiour that hee is no better then a Heathen for not beleeuing the Church it selfe and whither it be not only the heresie of Vigillantius reproued by St. Hâ—â—rome to disallow the inuoâ—ation of Saints but also as St. Augustine speaketh most insolent madnesse to dispute against it THE SECOND ARGVMENT Supposing the Creed of the Apostles to bee the infallible worde of GOD and if not Scripture yet certainly contained in Scripture I prooue the lawfulnesse or rather necessitie of prayer to Saints out of our Beliefe of the Communion of Saints Which doubtlesse for this cause among other reasons it hath pleased God to make an Article of our Creede to excite vs so much the more thereby to this kinde of pyous worship inuocation of them For if sinfull men on earth are truely vnderstood to bee here comprehended vnder the name of Saints much lesse may the Blessed soules of Heauen be here excluded from that tytle And who can imagine that the Soules of the iust are seperated by death from the communion of the Church wherein they liued For as Saint Augustine saith why doe they run so fast to the Sacrament of Baptisme in extreame danger of death that were neuer in the Church before Or why doe they make such hast to be reconciled therunto before they dye that are deuided from it vnlesse it be to inioy after death the communion of it Wherefore I do not see how we can beleeue that there is one Communion of the Saints in heauen and the Saints on earth according to our Creed except we beleeue a Communion or which is all one a Communication of Mutuall offices betweene them wee praying to them and they praying for vs the greater helping the lesse and the lesse in all their necessities hauing recourse vnto the greater THE THIRD ARGVMENT Is also in explication and confirmation of the former And supposing that if it be lawfull to pray the Saints of Heauen it is no lesse lawfull to pray vnto them as I haue shewed before in the third consideration It may be framed in this maÌ„ner It is lawfull to recommend our wants by way of prayer or intreatie vnto all the friends of God that are desirous to heare vs and are able to helpe vs in perticuler But such are all the Saints of Heauen Therefore it is lawfull in such manner to commend our selues and our wants vnto them The Maior is so euident euen by the light of Nature that there needeth no Scripture to confirme it For as now at this day so no doubt before the Scripture was written it was lawfull for the childe to recoÌ„mend himselfe vnto the prayers of his Father or of any other holy man because it was beleeued that such kinde of men were able and willing to helpe them by their prayers And the onely reason of any waight which the Protestants alleadge for their not praying to Saints is especially this because they thinke the Saints of heauen doe not heare them Wherefore if they heare and can and will helpe vs there is no further doubt but that wee may pray and beseech them to relieue vs. The Minor therefore that the Saints in Heauen are most desirous and likewise most able both to heare and helpe vs is prooued first a Posteriore or from the effect and secondly a Priore or from the cause a Posteriore thus They doe actually present or recoÌ„mend our prayers vnto God The foure Apoc. 5. â— Beasts and the 24. Elders hauing golden vialls full of Odours which are the Prayers of Saints Therefore they not onely know our prayers in perticuler vnlesse thou wilt imagine that they Offer them sealed vp in a Bag as ignorant of that which is contained in them but also are a meane to God for vs and helpe vs to obtaine them The same is also prooued a Priore three manner of waies And first by the perfit loue and charitie which is between the Saints in heauen and their brethren here on earth For as Saint Paul saith Charitas nunquam excidit Charitie which is the loue of God and our brethren neuer falleth away but remaineth with his Saints for euer And the reason thereof is manifest For louing God so perfitly as they doe they must needes loue all those whom they know to bee so much beloued of him as that he gaue his onely Son to redeem them This therefore being supposed out of Scripture and the Minor consisting of two parts The first that the Saints of heauen desire to heare and helpe vs And the second that they are able to doe both the one the other The first part I proue by the latter in this manner The Saints of God desire it therefore they cannot want the means to performe it That they desire it is proued first out of the Nature of all true loue in generall For the which you must vnderstand That Loue being the first act of the Will and the formall obiect of both the act and power of the will beeing that which is good to loue another is nothing else but to will him that which is good especially for this reason because it is good vnto him So that the finall and formal
cause of true loue being the good of another To loue one truly is to wish him all the good that may be and to loue very much is to will or to wish the same very much vnto him And because it is the Nature of the will and by consequence of loue to doe that which it willeth vnlesse it be hindered Therefore it produceth in vs not onely a desire to heare and vnderstand the good and euill of the partie beloued but moueth vs likewise by all the meanes wee can to prosecute the one and to auoyde the other For the which cause loue is said to bee more effectuall then affectuall Plus enim facit quam â—fficat and according to Saint Gregorie Probatio amonis est exhibitio operis And therefore Loue without these acts and fruits of loue is worse then the Fig-tree which our Sauiour cursed and is indeed no loue at all From whence also it followeth that albeit wee may loue those whom we know not in perticuler as belonging to such an One or as the parts of such a Communitie which is principally beloued of vs and may content our selues with that generall good which we are able to doe them yet if our loue be perfit it is impossible we should not desire to know them and to doe for them also in perticuler if we be able or if our attendance to the perticuler knowledge and seruice of them do not hinder some greater good which otherwise we might performe in generall towards them By which it is manifest that either the Saints in heauen desire to heare vs to releiue vs not onely in generall but also in perticuler when we call vpon them because the one in them can be no hinderance to the other Or else it must needs be granted that they doe not loue vs. For that without this desire it is very plaine they care not for vs. I know some Protestants do here obiect against this perticuler care the same which many Atheists haue also obiected against the prouidence of God Affirming that the Saints of heauen Caluin instit lib. 3. cap 20 per. 24 cannot giue eare to our Prayers or attend to our affaires without some trouble and impeachment to their felicitie But the Protestants granting as they doe that this is no trouble at all neither to the person of God nor to the soule of Christ nor to the Angels themselues Psal 90. 11. Dan. 10. 13. Zac. 1. 12. Math. 18. 10 Lue. 15. 10. Acts. 12. 15. Apoc. 8. 3. make this Obiection against the Saints of God with lesse reason and more malice then it was made by their Masters before them against God himselfe Secondly therfore this desire of theirs will yet better appeare by the consideration of the Nature of Charitie in perticuler For according to that which hath bene said as to loue another is to will the good and by consequence the will of another which is also the reason that a wicked man because he willeth not his owne good as he is wicked can neuer be truely beloued so to loue God is nothing else but to will the will of God and therefore in effect to desire that it may be perfitly fulfilled both in our selues in all other Creatures And because as the Apostle speaketh This is the will of God Thes 4. 3 oâ—r sanctâ—fication or which is all one the saluation of our selues and others Therefore to loue God about all thinges wherin consisteth the nature of all charitie includeth a will to attend aboue all other thinges vnto the sanctification saluation first of our selues and secondly of all our Brethren Now then to goe forward as nothing is desired but that which is good so the greater the good is if it be well knowne and considered the more it is desired And therfore as there is nothing so good as the will of God so nothing by many degrees can bee so much desired of those that truely loue God as that his will be most perfitly fulfilled in the sanctification and saluation of all men Againe as the will of God himself is the end of all things so the loue of his will and the desire of dooing thereof is the end of all other loues and all other desires And therefore as God himselfe hath ordained so it must needs bee that our loue of his will and desire to fulfill the same if our loue be right doe exceede with like proportion all other worldly loues or desires whatsoeuer Wherefore to conclude this point if true loue in the lowest degree not onely of grace but also of Nature produceth in vs a perpetuall and constant desire not onely to heare and vnderstand the good and euill of the parties beloued but also to endeauour by all good meanes and courses to releeue them how great must the floud and Torrent bee of that desire which floweth continually in the highest degree from the Fountaine and sowrse of all loue which is God himselfe into the Soules of the Saints of heauen to complie and cooperate with his eternall will by all the meanes they can in the sanctification and saluation of others And if the zeale of men on earth not onely in the time of grace but also vnder the dead letter of the Law extend it selfe with such desire not only to heare and vnderstand but also to succour and redresse by their daily prayers infinit dangers continuall labours and miseries of their brethren coÌ„passing both Sea and Land as our Sauiour saith to make one Math 23 15 Proselite or to conuert one soule vnto Christ how much more doth the inflamed charitie of the Saints in heauen transforme their soules into the like desire And admiring so much as wee doe the vehement loue of Moyses and zeale of Saint Paul while they liued amongst men to their Naturall brethren the Exod. 32 32. Iewes not refusing to bee strucken out of the Booke of life and to bee made an Athema if need Rom. 9. 3 should be for their saluation How wonderfull and vnmeasurable thinke you is the desire of the Saints of heauen to procure the saluation of their brethren here on earth and how effectuall to recommend their perticuler prayers which here euen in this world is the least and most easie office that one friend can do for an other certainly this desire in these golden vials must needs so farr exceed the former in those eartheÌ„ vessels as the easines of the one exceedeth the difficultie of the other And as their knowledge and loue of God whome now they see exceedeth the obscure knowledge which they had of him and their imperfect loue towards him when they could not beholde him Adde vnto all this that the felictie of the Saints of heauen is much increased and perfited by the saluation of their brethren on earth And therfore as much as they desire the perfectioÌ„ of their owne felicitie they can no lesse desire to receiue and to recommend our prayers vnto God
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
immutable aeternitie 29. I wil not then make supplication to thee to call to minde but to regard these prayers as present and in particuler for the spirituall and corporall health of the King Queene his royall house all the Kingdome Euen those that the good Patriarch Ioseph did present vnto thee for all Egipt Samuel for Saul Daniel for Darius the three Children for Nahuchodonozer Elias for the Kings of Israel Nathan for Dauid Esay for Ezechias Toby for Salmanaz Hester for Assuerus St. Iohn Baptist for Herod St. Siluester for Constantine St Chrisostome for Eudoxia St. Ambrose for Theodosius St. Gregory for Maurice the Empeior St. Stanislaus for Boleslaus St. Thomas of Canterbury for the then King and Realme of England and those of all the Saints for the Kings and Princes with liued in their time 30. Who is able to pray for the necessities of the Church with that seruour and efficacie as did St. Gregorie for the Reformation of religious Orders as did Saint Francis St. Dominicke St. Thomas and St. Bonauenture For States Realmes and Empires as did St. Sigismund King of Burgundy St. Carnut King of Denmarke St. Oswald St. Edmund Kings of England St. Lewis King of France Henry the Emperor St. Caenigand his wife St. Clothe and St. Radigand Queenes of France St. Edwin Dutches of Poland St. Elizabeth in Hungary and others who by thy grace knew how to ioyne Pietie with the Scepter greatnesse temporall with aeternall perishing honours with honors immortall If I my God King of Kinges and Lord of Lordes I could speake vnto thee with the same accent and aequal deuotion how many graces and blessings should I obtaine of thy most liberall clemencie for this Monarchie for the Monarch that commaunds vs and represents thee Accept then for him and all that appertaine to him the same vowes sacrifices and prayers which haue beene presented vnto thee by all the Saintes whose honourable names are written in the Booke of life and looke not at mee but looke vpon them of whome I present vnto thee the merites and prayers by thy Son our Lord and Sauiour Iesus Christ Title 4. Protestation 1. I Knowe to my cost and to my great damage how preiudiciall I am to my selfe and how great my fraâ—ltie is and therefore haue occasion to feare least that so soone as I shall be departed hence I breake my purposes and doe cleane contrary to that which I promised O omnipotent and immutable God haue pittie vpon me thy fraile creature Stretch forth thy strong hand and inuincible arme to giue s 〈…〉 ur to the worke of thy hanâ— permit not that a creature which hath cost thee so deare be so easily and so dishonorably taken from thee If my will be requisite hereunto behold it is in thy hands I giue it thee nay I restore thee it neuer to be reuoked And since there is no better title then the title of donation O God of my heart commaund that the guift which thou hast pleased to make vnto mee of thy selfe may authorize the guift which Iowe and which I giue of my selfe And that this donation made by me liuing and confirmed by thy death may be so emoled in the Records of thy eternitie that albeit I would it may not be reuoked such being the disposition of thy grace and my last will 2. And in truth were it reasonable that an euill will which passeth should disanull a determined resolution made before so resolutely 3. I protest out of all the corners of my will and with all the strength of my freedome and libertie and with a consent as full as is possible that I will not offend thee in any thing I will be thine wholly without exception I will that which thou wilt and detest that which thou detestest And if it fall out otherwise if it so happen that I seeke my selfe that I commit theft in this holocaust that I doe or omit any thing contrary to thy will and pâ—easure it shall be nothing else but a surprise and a stolne will altogether contrary to that which now by thy grace whilest I am in my perfect sence and iudgement and by thy assistance mistresse of my consent I so resolutely will and desire 4. And if it should so fall out that by exceeding frailtie at the shadow whereof I tremble for feare I should giue my consent to any thing that is repugnant to thy will permit not O God of truth and of infinite goodnesse that such a fault be for euer imputed vnto me since I renounce it both now and then And that consent which is authorized by thine and of which thou art the author ought to preuaile against that which is not mine but by vnhappinesse and of which the instigator and first mouer is the enemie of thy glory and my saluation 5. Euery one they say may renounce his right I renounce then the right of my free will wheÌ„ it shall be tempted in danger to offend thee And therefore spare not to force it to that which is good at what time soeuer without hauing any regarde to my freewill the which otherwise thou wouldst leaue to her owne libertie as thy holy word doth teach vs. 6. And if yet not to contradict thy selfe thou hast regard to leaue my will to her freedome Consider O most wise Architect of Man that my will is not to haue any will to doe that which is naught and herein thou shalt coÌ„descend to my free will though thou shouldst not respect it at all seeing it renounceth absolutely herselfe in any thing which hath relation to that which is euill 7. What perfection is it to haue power to consent to that which is euill thou hast it not O my God for it is an imperfection Make me then thus farre more according to thine Image that as thou my prototype canst not sinne by nature so I may bee impeccable by grace 8. And if to haue the power to faile in my dutie bee a thing appertaining to my condition as being the seruant and slaue of sinne is it not enough that I haue wretch that I am finned so often but that I must make further proofe thereof to the preiudice of thy honour and glory better it were for mee not to be at all then to continue still to offend thee 9. The loue of my selfe maketh me enemy to my selfe and that in seeking my selfe I loose my selfe and not finding my selfe I am still lost I renounce this enmitie and I detest it with as much hatred and as often as I haue hitherto so loued my selfe or shall hereafter by my euill custome 10. Allow O good God this declaration of my will And receiue in thy iudgement and in the account that thou holdest of my actions wordes and thoughts all such affections as if they were so many afflictions all such inclinations as so many auersions all such pursuites as so many flights and all such tacite consents as so many expresse resistances 11.
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-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