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. 18● 17. not heare her● ( or which is all one ) hee that will not beleeue her , ought to bee esteemed no● better then a● 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 Councels that the Protestants pretend to reuerence with Saint Gregory , no lesse then the foure Gospels ; the Fathers assembled speake thus . Flauianus liueth Chalcedon 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. ●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. ●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 . ● Mistago●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 vidui● 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 this point , is euidently testified , euen by Protestant Authors . For Fulke a a Fulk ●n his re●oinder to Bristow . confesseth , that Ambrose , Augustine , and Hierome , held inuocation of Saints to be lawfull . That b b Agai●st the Re●ish Te●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 c Answer to Counte●feit Ca● pag. 46 Sara● in defe● tract . diuersi● &c. pa● 349. 346. Mor● Apol: f● part , p● 227. 2 Orm● 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. ●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 ●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 condemning 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. H●●rome , to disallow the inuo●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 manner . 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 recommend 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 recommend our prayers vnto God ; The foure Apoc. 5. ● 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 ●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 o●r sanct●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 ; compassing 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 earthen 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 perfection of their owne felicitie , they can no lesse desire to receiue , and to recommend our prayers vnto God ; with they know to be the chiefest meanes both on our parts and theirs wherby to obtain it .

Thus , as I take it-hauing plainly shewed how exceedingly the Saints desire both to heare and helpe vs in our necessities , according to that superabundance of their loue and charitie towards vs , which passeth all humane vnderstanding ; let vs now consider whether it follow hereof , that they are able to doe those good Offices for vs , with they so much desire . Which is easily proued as followeth .

Whensoeuer Almighty God giueth a Loue , an Inclination , or Desire to any thing , hee giueth also some power and abilitie to obtaine the same . As we see in the desires and inclinations of all Naturall thinges . As for example , in the inclination of the Elements to their proper places : in the Appetite of Birdes and Beasts , to those things that are necessarie for the preseruation of their Nature : and finally , in all the Naturall propentions and desires of Man . And the reason thereof is euident . For Almightie God hauing ordained the one to obtaine the other ; and desire of it selfe being not sufficient to procure the thing desired , hee should come short of his purpose , working in vaine , and leauing his worke vnperfit , like vnto him in the Gospell , Qui cepit aedifi●are & non potuit consumare , vnlesse hauing giuen the desire , hee haue giuen therewithall some other more sufficient power and abilitie to attaine vnto that which is desired . Wherfore , this being true , and a generall rule in all his works vpon earth ; how much more is it also true , and a certaine rule in Heauen , where all appetites are satisfied , and all desires fulfilled ? And hauing giuen the very possession and fruition of himselfe , and of his Sonne Christ Iesus , to reward his Saints ; how , as St. Paul saith together with himselfe , Will hee not giue them all thinges , which their hearts can desire ? And if Rom. 8. 3● it be true which himselfe hath promised , that hee will hea●●ths Psa. 10. 1● desire of a poore man , being yet in his tryall : how can it stand , either with his owne goodnes , or with the felicitie of those , that inioy the riches of his Kingdome , to with-hold that from them , which so reasonably , and so exceedingly they desire , according to his own ordinance , and out of the infinit loue they beare him ? And as the Scripture saith , If hee were not able to Gen. 28 , 27. conceale from Abraham the euill which he intended , against the wicked Citty of Sodom , to the end , that by Abrahams prayers he might pardon them if it were possible , according to the ordinary Law of his Diuine prouidence : and whereby also as it is probable , his cosen Lot was saued from that dreadfull fire ; how can hee conceale from his friends in Heauen the good , or euill which hee intendeth to their brethren ? to the end that by their prayers , according to his Diuine prouidence , bringing all thinges to passe by Ordinary meanes , hee may conferre the one , and pardon the other ?

Whereby it appeareth how vaine it is , which the Protestants doe here obiect , that because the Saints haue no eares they cannot heare vs . For albeit they haue no corporall Organ of hearing ; yet Almighty God is not so poore of power , but that hee may easily prouide them of other meanes , For neither the Angels , nor the Deuils haue eares ; and yet notwithstanding the Protestants will not deny ; that they haue power to heare our wordes when we speake ; or which in them is all one , to vnderstand our meaning . Neither doth the want of an eare , make this kind of hearing the worse , but rather much the better . For beeing thereby freed from all those conditions and circumstances , which limit and contract the corporall passion and immutation of the Sence of hearing , to place and distance , &c: no reason can be giuen , but that they may heare as well a farre off , as nere at hand ; yea , our thoghts aswell as our wordes , when we are willing to haue them known vnto them . For in this manner and no otherwise are we able to conceiue , how one Angell or Deuill should naturally heare or vnderstand another . Why then will the Protestants deny that power to any Saint in Heauen , which they know to be no more then is giuen to the Deuill ?

And truely though they had no meanes at all to heare our prayers immediately & directly , as they come from our selues ; yet they might easily know them , because as St. Augustine saith , they haue the meanes to see them . And if Elizeus , while 4 Reg. 5● 26. hee did as a Childe , and thought as a childe , and knew as a childe , 1 Cor. 13 11. which is the state of all men in this world , or could see , and know without eyes what his seruant did , and said in his absence ; How much more , the Saints of God , being come to that mature knowledge , and greatnes of perfit men which they inioy in Heauen , are able without eyes or eares , to behold those thinges , which are done or said , where they are Greg : li● 2. Dial 35. lib , c. 33. li● 12. Mo● cap , 14 not present ? For according to St Gregory ; Vnto the eye of him , who beholdeth neuer so little of the light of the Creator , all that is Created seemeth little more than nothing ; And therefore in heauen ( saith hee ) Where all with one Common light behold the face of God ; what is it that there they know not , where they know him , that knoweth all thinges ?

Notably therefore St. Barnard proueth , that our B. Lady , Bernard ●erm . in Assum . B. Mary . beeing ascended on high , giueth guifts vnto men ; because nothing doth more Commend the greatnesse , either of her power or of her pittie ; Which we must needes graunt , vnlesse ( saith he ) wee will either beleeue , that the Sonne of God doth not honour his Mother , in granting her this power : or doubt that the Bowels of Mary , may bee without Charitie , in which , the Charitie it selfe , which is of God , remained corporally 9. Monthes together . To which purpose also , Saint Augustine speaking of St. Peter , doth argue in this manner ; If then the shadow of his Body was able to helpe ; how much more now the Augu. ser. 19. de Sanctis . fulnesse of his vertue ? If he were so powerfull , to helpe those that be sought him before his Martyrdome : how much more efficatious is hee after his Tryumphs ? And St. Hierome , disputing with Vigillantius the hereticke expresly of this matter , egregiously confoundeth his aduersarie with these words that follow ; Thou Hierom● con . vigil . cap. 3. sayest in thy Booke , that while we line , wee may pray for each other ; but after wee are dead , no mans prayer can bee heard for another : especially when the Martyrs praying to haue their blood reuenged , were not able to obtain it . Which reason of the Hereticke was most false ; for their request was not denyed , but onely a little delayed for the good of their Brethren . But heare what St. Hierome answereth ; If the Apostles and Martyrs while they were in their Bodyes could pray for others , when it imported them to bee carefull of themselues ; how much more after their victorious Crownes and Tryumphs ? Moyses being but one , obtayned pardon of God for sixe hundred thousand Armed men ; And shall hee bee of lesse force , beeing now with Christ in Heauen ? Paul the Apostle saith , That 270. soules in the Ship with him , were giuen vnto him : And after his resolution , when hee began to bee with Christ , must he shut vp his mouth and not be able , to speake so much as one halfe worde , for those , who through the world haue beleeued his Gospell ? Shall Vigillantius , this liuing Dog , bee better then hee that dead Lyon ? For to this purpose , I might wel vse the words of the Preacher ; If I beleeued Saint Paul to bee dead in spirit , the Saints are not said to be dead , but ( to wit according to the body ) sleeping or reposing . Thus Saint Hierome .

Secondly therefore ( to proceed ) The willingnesse and abilitie of the Saints in Heauen to heare and assist vs , is proued out of those Scriptures , which teach vs , that the Saints in heauen , and the Saints on earth , are all Brethren of the same family , and Domesticals of God ; hauing all receiued the adoption Ephes: 19. Gal: 4 Ephe , 4 Gal. 4. Heb. 1 23. of the Sonnes of God , and beeing all fellow members of the same Body , and Cittizens of the same Citty , which is the heauenly Hierusalem our Mother , the Church of the first borne , including the societie of many thousand Angells .

Which being supposed , wee may argue in this manner . In euery Mysticall body or societie , the principall and more perfite members , haue power and abilitie more or lesse to helpe and assist the rest that are more imperfit , according to their particuler necessities . For this is the end of all Communitie , and therefore so true , that no citty or kingdome , or ciuill Body can stand without it . But the Saints in Heauen , are the principall partes of this Mysticall body ; Therefore it must needes follow , that they haue some kinde of meanes to heare and to helpe vs in perticuler , when wee call vpon them . For otherwise , they could neither make one Family , nor one citty nor one Body with vs , which is directly against the Scriptures here before alleadged .

Againe , in euery Societie , those members that are out of daunger and in prosperitie , are bound in duty to succour those that are in any great danger or necessitie , especially when it greatly concerneth the good of the whole Body . But such are the Saints of heauen , and such is the case between vs and them , especially when we finde our selues assaulted with some grieuous affliction , or vehement Temptation in perticuler ; Therefore according to their power , when such occasions happen , they are bound as may be said in duty to releeue vs . Hee ( saith St. Iohn ) that shall haue the Substance of this world , and shall see his Brother haue neede , and shall shut his Bowels from him ; how doth the Charitie of God abide in him ? Wherefore , the Saints of God , hauing the substance of the other world : and possessing the Treasures of all Graces , wee must either fowly condemne them , for want of Charity ; or else , wee must needs graunt , that they open their Bowels to releeue the necessities of their distressed brethren . And truely Almightie God , seeing the want of this power in his Saints to help vs ( if it were so as the Protestants would haue it ) and the Saints againe seeing our miseries , or if they doe not , it is because they will not ; how may it be thought , that either God himselfe can shut the Bowels of his Charitie from them , when they aske the one : or they from vs , when we call vpon them to be releeued in the other ? Wherfore to conclude this second reason , for the proofe of their Power to helpe vs ; consider gentle Reader , whether it can stand , either with the vnitie of this mysticall body , that the Saints in Heauen should not haue it : or with their Obligation not to demaund it : or with their felicitie not to inioy it : or with Gods goodnesse not to graunt it .

Thirdly and lastly then , this willingnes and power of theirs is yet further proued , by their speciall Patronage and protection of vs ; for the one doth euidently include the other , and no man can imagine , how they can be truely said to guide and defend vs , who like the Idols of the Gentiles , are neither able to heare vs nor to helpe vs . Wherefore , their Pastorall care and protection ouer vs is shewed , first , by reason grounded vpon Scripture , and secondly , by the Scripture it selfe . And the first reason thereof , may be framed in this manner . In euery well ordered Body or Common wealth , the members which are the most potent prudent , and perfit , are appointed to gouerne and protect the rest . But the Saints of heauen make one body with vs , as hath bene proued by the expresse word of God ; Therefore , as being the most sufficient Members thereof , they must be Ordained by God to gouerne and direct vs . According whereu●to St. C●prian cōclud●●h most excellently , of the holy Innocents : That being made priuie to the secrets Cyprian of God , with most familiar approaches , they beseech his clemencie to blesse our labours . And Lib de Stella . Magis & Innoc : &c. that beeing translated from the Cradle to Heauen , they are made Senatours and Iudges of the supernall Cappitoll , obta●ning pardon for many . And although they assist Almightie God , not onely in his Diuine mercyes , but also in his punishments : yet they serue themselues more of the mildnesse , then of the furie of the Lambe , whome they followe wheresoeuer hee goeth . Thus St. Cyprian .

Whereunto may bee added another reason , For hee that will contemplate a little , shall easily finde , that Almightie God , seldome or neuer doth any thing by himselfe alone , which may be brought to passe by meanes of those his Creatures that are apt to be made the instruments of his Diuine power . Not that hee hath any neede of them , but because it belongeth to his glory & their perfection , as much as may be , to be serued of them . Which is not onely seene in the visible preseruation of this world , all thinges depending therein of more inferiour causes : but also confessed in the inuisible mouers , and Gouernours thereof , his holy Angels . Who are therefore , in generall acknowledged by Saint Paul , to be administring Spirits , and are perticularly Heb. 2. 14 testified among other Num. 20 16. thinges , to haue had the conduction of the Isralites , out of Exod. 23 20. Aegypt , and in the person of God , to haue giuen the Law it Act. 7. 30 35. 53. selfe vnto them .

Wherefore the Saints of heauen , being so much more fit to gouerne and protect vs , then the Angels : by how much they are nearer vnto vs both by Grace and Nature , and through their owne experience of our fragilitie , haue better learned to take compassion of our infirmitie : It cannot stand with the sweetnesse of Gods prouldence , to exclude them from the Patronage and protection of vs . For the which hee hath made them ●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 Ma●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. Cyprian Orat. in 40. Mart. them as you haue heard , to bee the Senators , and ●●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 Nazianz● Orat. in Cyprianum 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. ad● 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 heauen haue their part in the 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 inu●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 be●e●●ctionem ● elongabitur 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 the Saints of Heauen are appointed by his Diuine Maiestie to be so many Fathers , and Masters , & Superiours vnto them ; Out of Pride , or stomacke , or presumption they wil not once open their mouthes to call vpon them , but rather vtterly refuse to receiue any benefit , or consolation by them ?