was carried not long before Afterwardes going from Sclauonia to Palestine they found in Nazareth the same markes and tokens of the place which the Sclauonians had found foure yeares before And their report recorded in the writings of the Citty was kept in the publike Recordes for testimony vnto all posterity Of certaine strange and meruailous transportations CHAP. IX THOVGH this be a wonder the like wherof hath not beene often heard that a whole house should be transported and carried from one country to another as this holy house was which alone had the honour of such a priuiledge yet we read also of diuers transports of the same kind made either by prayer or by art industry of men euen of Paynimes otherwise Wherfore this should not seeme either impossible to the power of God nor beyond the fayth of men S. Gregory Thaumaturge as S. Gregory Nissene reporteth in his life by his prayer remoued a Rocke from one place to another Greg. Thaumat Greg. Niss in his life by this means plaÌ„ted the faith of Iesus Christ in the hart of the Idoll-Bishop before whome and for whome he wrought it Paulus Venetus telleth that a simple Christian of Armenia neere the towne of Taurisium caused also by his prayer a mountaine to moue in the sight of the Saracens Paul Ven. l. 1. cap. 18 whilest they mocked Christians for holding of a fayth that bosteth to remoue mountaines and threatned to kill him if either he did not deny his fayth or performe this miracle which they seeing performed many of them were conuerted to Iesus Christ In the yeare 1571. a great Hill in England somewhat neere the sea changed his place whether it were by some earthquake or by some secret supernatural power Pliny recounteth that in Brusse a towne of Maracko an orchard planted with Ohue-trees appertaining to Vectius Marcellus a Knight of Rome Plin lib. â— cap. â—3 and Procurator generall of Nero the Emperour was carried from one place to another Art also which is a branch help of Nature hath her miracles in the like kind Lib. 7. c. 9 hist Indic For we read in the History of the new world that those of Mexico haue by deuice of water-workes transported Gardens with their trees and fruits into faire countryes Archimedes boasted that he could remoue the earth out of his place Archimed Plutarch in Marcel if he had another place firme whereon to set his mathematicall instruments and there are found Enginers also of our tyme that could pull vp great Okes and other trees as one would pull vp a radish-roote make them leape in the aire with engines which many would thinke a miracle if they should see it and not see the cause this being an effect aboue the ordinary force of men though as strong as Roland or Milo and surely it is a great wonder of art If then we thinke these miracles of S. Gregory the formentioned to haue beene done as the credit of histories doth command vs to thinke they were if the Paynimes haue belieued that by the power of their Gods or by art such wonders could be wrought why should we make difficulty in beleeuing this transport who haue and belieue a God almighty author of Nature and of all the power of arte and to whome Iesus Christ hath sayd about these kind of workes that one graine of fayth should remoue mountaines Math. 17.20 Luc. 17. â— 1. Cor. 1â— cast them into the sea so also sayth S. Paul If then with fayth men may worke these transportations may we not beleeue with the fame that Angels by the will of God haue done this to whom he hath giuen naturall force and strength to doe this and such like workes For we know that the Angell carried the Prophet Abacuc from Iudea to Babylon and carried him backe froÌ„ Babylon to Iudea againe Dan. 1â— 35. more then twenty dayes iourney in a moment And we know by their naturall force they roule about the huge frames of the celestiall Bodys from East to West and from West to East with an admirable swiftnes and constancy now these six thousand yeares togeather without any paine or difficulty a worke without comparison more difficult then to carry a house once or twice from one country to another from Asia to Europe from Nazareth to Sclauonia and from thence to Italy although it be also an effect miraculous and admirable for the rarenes Why the Writers of that tyme did not record in their History this meruailous transport of the Chappell of Loreto and of many strange thinges neglected and not perceeued CHAP. X. BVT heere will be demanded why this cause being so rare and admirable no Historiographer that writ in that tyme made any notable mention thereof The demand is reasonable and the silence may seeme strange Therfore to satisfy it I say first that this might happen because there were few famous writers of that tyme for amongst the Greekes the most renowned Nicephorus flourished about 1297. was Nicephorus Calixtus and amongst the Latines William de Nangu a Monke of S. Denis in France who perhaps were both ignorant of this matter for although in it selfe it were great yet the fame therof was not so soone spread in strange countryes or if they should heare of it so farre off they might not belieue it at the first or if they did beleeue it they durst not publish it in their writings strangers still referring themselues to those that were neerer and might haue better knowledge assurance of the matter The other learned men of that tyme as well Greekes as Latins as Nicolaus Cabasila Nic. Cab. Geor. Pac. Robert of Sorbone about 1296 George Pachimer Robert of Sorbone were occupyed in commenting the Scriptures and handling Theologicall questions rather then in writing of histories they therefore put this miracle first in writing that knew it first and whome it concerned most who were the Sclauonians and Recanatines and that the most authentically they could that is in their publike recordes and stories written for that printing was not yet deuised Secondly I answere that it might happen in this case Two causes of silence in great matters which we often see to happen in great and rare matters that they are not knowne either for that they are not marked obserued euen by those that are neerest being busy in other matters that touch them more neere or els are neglected and omitted by writers as being knowne manifest to al which I can proue by fresh examples of our owne tyme and wherof my selfe haue beene for the most part an eye witnesse also by the testimony of antiquity I was at Auinion the yeare of our Lord 1590. when a little child of the same towne aboute fiue or six yeares old A child fell from a place 24. foote high without harme 1590. named George Caluet the sonne of a worshipfull Aduocate going to see the schollers
we see that all Palestine in generall is called the Holy Land because it was inhabited and haunted by Abraham Isaac Iacob and other holy Patriarches but principally because the Sauiour of the world being made man there conuersed with men and hath sanctifyed it by his pilgrimages therein after him the Apostles and other the chiefe and first ornaments lights of the primitiue Church In particuler we read of diuers places inhabited by Saints to haue beene in great honour reuerence Places holy by the habitation of Saints as among others was that Denne in the desert where S. Iohn Baptist dwelt froÌ„ his childhood vntill he came forth to preach pennance testify Iesus Christ Also Bethania the house of Mary Magdalen and Martha neere vnto Hierusalem Io. 11.18 where our Sauiour raysed their brother Lazarus from death at which place S. Hierome sayth was built a Church for christians All Aegypt and Syria Hier. de locu sacru was heeretofore full of places sanctifyed in this sort as there be also many such yet amongst Christians But if euer place were priuiledged in this respect it is this Chamber of the B. Virgin for it hath receaued and entertayned for guests and inhabitants the noblest persons of Heauen and earth Nicâ—ph l. 〈…〉 First the B. Virgin was there borne and brought vp vntill the third yeare of her age when she was presented in the Temple of Hierusalem where hauing remained eleauen yeares or therabout she returned to Nazareth remayned there almost vntill the death of our Sauiour Iesus Christ the holy of holyes dwelt there after his returne out of Aegypt about the seauenth yeare of his age 〈◊〉 9 5â— vntill the thirtenth yeare when he began to manifest himselfe to the world and not to haue as he sayd to those that desired to follow him any house of his owne wherein to rest his head I speake not of S. Ioachim S. Anne Luc. 9.58 S. Ioseph that dwelt there also neither of S. Zachary S. Elizabeth S. Iohn the Apostles and Disciples of our sauiour and all those worthy lights of the Law The Saints who dwelt in the house of the B. Virgin and the Ghospel both before the death of our Sauiour and after who were all often there It is inough of these two starres Iesus Christ I meane and his glorious Mother and especially of the one of them not only to exalt the dignity of this little house aboue the greatnes of all royall pallaces that euer were but also aboue the maiesty of Salomons Temple and aboue the sanctity of all the holy places held in veneration all the tyme of the Law of Nature and of Moyses inough to make this house to be truly called an heauenly Pallace or a terrestriall Heauen where God and his heauenly and angelicall Court doth dwell For who can doubt but that the sacred Trinity was there daily present after a speciall and singular manner the Father and the Holy Ghost with the Sonne when this Sonne the selfe same essence with them cloathed with our Nature dwelt there corporally visible and continually And there being God in his Maiesty The court of heauen could the Angells Archangells Principalityes Powers Vertues Dominations Thrones Cherubims and Seraphims faile to be there in state and magnificall array to admire serue adore this supreme Deity this diuine Humanity O little House 9. orders of Angels O royal Pallacâ— O diuine lodging O sacred Cabinet O paradise not earthly as that of Adam but heauenly seeing thou hast entertayned within thee the God of maiesty the felicity and happines and most bright and glorious light of heauen How the house of Loreto is admirable for diuers diuine touchings CHAP. XVII OF this habitation whereof I speake ensueth another cause which doth greatly aduance the honour of this place in a thoâ—sand manners For since our Sauiour The fifth cause of touching his holy Mother and diuers other Saints dwelt there how often in this their dwelling lid they sanctâ—fy it by their comming and going by their breathing and looking by their holy talke communication by the spirit and fire of their prayers and by so many workes of Religion of piety of mercy and other actions of vertue which they did during their residence there How often hath the holy Humanity sighing for our miseries Iesus Christ honoured this House sanctifyed with his breath the walles of that chamber How many tymes walking and working therein hath he hallowed it with his steppes of Obedience How often longing sighing after our RedeÌ„ption hath he honoured this house by there laying vp his sighes and desires How often hath the glorious Virgin his Mother made this place honourable by the offices and seruices of Charity of deuotion of piety of teares other signes and markes of sanctity Chaines sanctifyed And if by the only touch of the Apostles or Martyrs bodyes bandes and iron chaines haue become more noble then the Crownes Scepters of Kings and haue receaued power and vertue to expell wicked spirits to heale innumerable diseases and to raise the dead what glory and satisfaction shall we thinke that this little ChaÌ„ber hath receaued so often honoured with the conuersation of these most holy guests Which hath beene so familiarly visited and haunted by the presence of such noble bodyes Which hath beene so cleerly enlightned by the beams of these diuine stars And if the Crosse The Crosse which was the bed of our Sauiours last ill rest and torment if the launce which pierced his side if the sponge which reached him Vinegar to drinke if the thornes that crowned his head if the nailes that pierceâ— his handes feet if the other instruments of his paine and Passion if the Sepulcher that lodged his body if so many places as this body touched were made diuine by a short touch and as it were in passin g who will doubt but that ground of this holy house troden on by the feet of this Lord and Lady ayred witâ— their breath touched with their handes for so many yeare hath beene thereby singularly sanctifyed What place therforâ— in the earth what habitation in the whole world is more noble and honourable by this title then that of Loreto Places famous for some great or mysticall effects and that heerein Loreto is more admirable then them all CHAP. XVIII The sixth cause of mystery THE holy Scripture as also profane Histories do reporâ— vnto vs diuers places that are made memoraâ— by thâ— sixt cause that is by some high and secret worke by some action of rare vertue some sacrifice some battaile some victory some sacrament or some other thing verily diuine or sâ— accounted The old Testament recoÌ„mendeth vnto vs the mouÌ„taine Moria made noble by the obedience of Abraham Gen. 22.2 when hâ— layd his sonne Isaac vpon the Altar to sacrifice him The mouÌ„â— Thabor was made famous by the noble victory of
brimstone with an intolerable stench and ech of all their partes and specially of those that haue been instruments of their villanies The Cholericke and cruell shal haue for their whips and scourges their owne passions and the fury of the fiends The Gluttons shall be serued at the table of Hell fed with serpents and toades and drinke of the cuppe of the wrath of God The Enuious shall beare in their bosomes euer-liuing scorpions who shall sting them to an immortall rage The Slouthfull shall be beaten with the rodes of his owne rechlesnes vexed with a particuler torment of body and soule These shall be the proportions of euery one and all in generall shall haue the horrour of that hellish company of darknes of cries howlinges one of another The eternity of hell torments The third point shall be to consider that al these torments besides that they are vnspeakable and continuall shall also be euerlasting This eternity is that which giueth the forme the name of Hell to that hellish misery and without it there should be no Hell of torments nor paradise of pleasure This shall be the great hart-breake to the damned The cause of the daÌ„neds rage and sting their soule with a raging grief that they shal suffer without ceasing they shall also see without ceasing that it shall alwayes be so They shall alwayes pay the interest of their sinnes committed and yet shal alwayes be behind in errerages they shal alwayes pay and their debt increase still that which shall be past though it were ten milions of ages shall be reckoned for nothing and the future tyme shall be followed with another future as long as all Eternity The forme of this Eternity shall flye as a fierce fury continually before their eyes beating her vnwearied wings and hissing her horrour into their eares shall couch it selfe in the depth of their imagination and grauing there the marke and round circle of these eternall ages shall breed therein the sting and immortall rage of a furious desperation O soueraigne bounty What monster may sinne be that could so incense either thyne anger or thy clemency against it O sinne how abhominable art thou seeing no payne is sufficient to punish and chastice thee but eternall O mortall men what thinke you of when you defile your soules with the familiarity of this plague this death this confusioÌ„ Where is your wit to loose glory delight and riches of heauen for a fond pleasure for a foule delight for a brutish vanity with this inestimable losse throwing your selues head-long into euerlasting damnation O my soule thinke heereof delay no longer thinke of it betymes all tyme of repentance is good tyme flye the danger of eternall euills whilest the mercy of God inuiteth thee and doth promise thee help and assistance and recompence for thy labour O my Lord I will serue thee with all my soule and withall my soule renounce all vanity and doe vow from henceforth eternal emnity to thy great and immortall enemy who hath furnished so much matter to thy iustice to build these mansions of darknes confusion death O Virgin Queene and Mother most pure most great and puissant further the desires of thy Pilgrime and deuoted suppliant and by thy credit obtayne that he may happily performe the good desires and designements which thy Sonne his Redeemer and Lord hath by thyne intercâ—ssion planted in his hart The After-dinner and Euening of the twentith dayes Iourney Other Meditations of the paynes of the damned CHAP. XLV THE two other partes of the day shall be employed in the consideration of the infinite number of soules lost The lost soules since the beginning of the world vnto this tyme also an infinit number that daily are and will be lost from this tyme to the end of this world Soules alas lost dead deadly groaning in the gulfe of their torments byting their tongue for fury that seeke for death and cannot find it Apo. 18.10 being buryed in the bowells of death it selfe dying alwayes and yet cannot dye liuing alwayes and yet cannot liue that curse the day of their birth and the name and memory of their Progenitours detesting the earth they so much loued the heauens and the starres that they could not see and foâ—â—ul measure of theâ— impiety they blaspheme the Maiesty of thy Creatour and haue no rest neither day nor night All thinges are to them affliction all is night and darkenes all is gall and bitternes all tears and gnashing all griefe and despaire Death can neither end them nor ouercome them wheresoeuer they cast the eyes of their vnderstanding they find themselues on euery side coÌ„passed and inclosed with the barres of eternity without all hope not only to escape out of the prison of this dolefull and lamentable being and worse a thousand times then not being at all but also to haue ease or respit By this consideration the Pilgrime shall learne more and more the malignity of sinne and shall harden himselfe to the hatred thereof and at night he shall yield thankes to the mercy of God for the tyme and respit he hath giuen him with a thousand meanes to do pennance in this life and to abstaine from sinne that he might auoyd these paines reserued for sinners in this euerlasting prison And after he hath in good time taken vp his lodging to prepare himselfe with leasure to the last meditation of his third weeke and the day of his arriuall The one and twentith Day Of Generall Confession and of the parts of Pennance CHAP. XLVI THIS one and twentith day is the last of the first part of this Pilgrimage wherin the Pilgrime must prepare him selfe with his best endeauour to pennance purgation of his soule which is the end of this part the more worthily to appeare in the house of the B. Virgin that he goeth to visit a Virgin of purity mother of purity and Queene of purity This preparation shall be in the chiefe foundation and exact and entire confession of all his sinnes since his last Confession or if need be To whoÌ„ generall confessioÌ„ is necessary generally of all his life since his yeares of discretion or from some other markeable time This is the Confession commonly called Generall necessary to him that was neuer so confessed or was ill confessed either by concealing any mortall sinne willingly or for want of good disposition necessary to a Penitent that is without sorrow for sinnes committed Sorrow and purpose of amendement necessary or firme purpose of amending or for hauing beene confessed to such as wanted either knowledge to help him or authority to absolue him to others that haue beene daily confessed this generall is not necessary yet to them also it is profitable for thereby gathering as it were into one heape the multitude of our sinnes we procure a confusion so much the more holesome by how much it is greater The profit of general
giuen vs so notable a pledge of his loue he must needes giue vs great cause of hope and trust in him There was nothing sayth S. Augustine more necessary to vphold our hope Lib. 13. de Trinit c. 10. then to haue some token of his loue and what token greater can there be then to see the Sonne of God vnited to our nature Now by the demonstration of this loue he hath most liuely inuited and incited man to loue him for there is nothing so naturall as to loue him of whome we see our selues beloued August de catech iudâ—â—us c. 4. VVherefore sayth the same Doctour if heertofore we were slow to loue yet now let vs be ready to render loue Moreouer could there be a more noble meanes to make man partaker of this supreme nature our happynes then by this alliance whereby God is made Man and man God To breake the hart and pride of the Diuell then to see the nature of man which he so much despised and abased to be exalted aboue the nature of Angells To tame his arrogancy and presumption and to remoue the yoke of his tyranny by a Man God man alone not being sufficient to satisfy and ouercome for mankind and God alone could not suffer being impassible To teach man humility the foundation of all vertue Phil. 2. seeing God not only humbled but also annihilated taking the forme of a seruant and suffering the death of the Crosse To teach obedience purity liberality deuotion prudence constancy Philip. 2. magnanimity and other vertues whereof he hath giuen so good instructions both by word and worke all his life long and specially in the three last yeares that he manifested himselfe to the world and most clearely and effectually in that admirable conflict of the Crosse To teach finally to doe nothing against the dignity of man so much honoured by this alliance Are these meanes effectuall inough to redeeme man Do they sufficiently declare the infinit wisedome of God Of the power of God in the same Mystery CHAP. XXVIII DOTH not the power of God also diuinely appeare in this mystery The power of God in the IncarnatioÌ„ for therein we see two natures infinitly different to be ioyned togeather the diuine and the humane and by a bound so admirable and so strait that remayning distinct and without confusion they make but one person the closest and neerest vnion that can be of thinges diuerse This therefore is a worke of one Almighty and a most manifest demonstration of an infinit power It is without comparison greater then that he shewed in the Creation of man in ioyning his spirit and body an heauenly soule with an earthly body making as it were an abridgement of the whole world for the soule was not infinitly distant from the condition of the body as the diuine nature is from the humane this was only to ioyne two creatures of diuers rankes and degrees but to ioyne the word of God with our flesh in one person is to haue vnited two natures infinitely vnequall S. Berna serm de Natiuit to haue made an admirable abridgement of the whole world and of the Author of the world and to haue inclosed infinitenes in littlenes and eternity in tyme. This is infinitely more then to ioyne East to West or North to South or heauen and earth together for such a coniunction should be of things farre different yet with some proportion and measure but this is of two natures infinitely distant the one from the other the diuinity with the humanity the infinit with the finit the most souerain maiesty with the least reasonable creature stable Eternity with floting Time the supreme power with infirmity impassibility with sufferance God with man the Creatour with his Creature which are so many exploites and testimonies of an Almighty power Motiues to the loue of God Heere then the contemplatiue soule shal admire shall prayse and exalt the wonders of this soueraigne God in this mystery he shall stirre vp himselfe to his loue seeing the effects of his wonderfull bounty to reuerence and respect seeing the signes of his infinit wisedome to his feare considering the greatnes of his maiesty He shall thanke the Father for sending his Sonne and the Sonne for taking our flesh by the will of the Father and also the Holy Ghost the bond of the Father and the Sonne and shall adore this diuine soueraigne Trinity one God in three persons all and euery one the maker of this admirable and principall worke greater then had beene the Creation of a thousand worldes The eight and twenty day and the seauenth of his Aboade Of the Visitation of the B. Virgin CHAP. XXIX THIS day the Pilgrime shall make his meditation of the voiage of the B. Virgin to the house of her Cousin Elizabeth The modesty of the virgin in her voiage whome she went to visit immediatly after she was saluted by the Angell For the first point of the meditation the Pilgrime shal take the first part of the history In those dayes Mary rose went quickly to the mountaines vnto a towne of Iudea he nameth not this towne as he did Nazareth because it concerned not the mystery of the visitation such a writer puts nothing superfluous in his history he declareth only the courage and diligence of the B. Virgin to vndertake and performe this Pilgrimage which principally he meant to report Here the deuout soule shall first cast her eyes vpon this heauenly mayd great with God Almighty walking the fieldes not with the traine or company of an earthly Queene in Coach or Litter garnished with veluet or cloth of gold with soft beds and cushions but in the simplicity of a daughter of Sion on foot in company of her Spouse Ioseph though assisted with a great company of Angels for the guard of him they caried and of her and followed her foot by foot through all the places she passed Secondly she shall consider the humility of the B. Virgin practising by worke the vertue which she professed in word Her humility in visiting S. Elizabeth calling her selfe the seruant of our Lord the greater goeth to the lesse the virgin to the wife the daughter of Dauid to the daughter of Aaron the mother of God to the mother of a man the mother of our Lord to the mother of a seruant which are so many proofes of an heauenly humility It was also very coÌ„uenient that she should excell in this vertue meete for the Mother of him who descended from heauen to her wombe by humility to beginne to walke in humility The Daughters of this world do not so for when they are by others exalted to any greatnes they make themselues also greater in their own hart and do highly disdayne their inferiours and the ordinary fashion of women with child is to become heauy and to seeke rest and ease of body This B. Virgin goeth another way as she
our hands Take it further addeth Theodosius in title of necessity for you are not only a Pilgrime but a spoiled Pilgrime Tristram reaching forth his hand well then quoth he now I beginne to be a hardy Pilgrime tooke it The host also moued with compassion offered his almes and gaue him a lether bagg to put his small moueables in and three manchets a little cheese a Pilgrims staffe which he had carried once before to Loreto with a litle botle so Tristram found himselfe in an instant armed for a Pilgrim at all points The wolf they brought remayned prisoner with the Loste vntill he could pay his ransome They imbraced agayne and taking a long farewell followed euery maÌ„ his way Tristram towards Italy for Loreto and the Pilgrimes into France to which they had but three houres iourney and but one dayes iourney to the house of Lazarus Father Marching thus couragiously they came about noone to a little house at the entry of a Forrest in the which being a little refreshed they continued their way through the same forrest hauing entred about a mile they saw a Hart run a great pace without any body following and but halfe his head the want whereof made him both ashamed and feareful as fynding himself disarmed halfe a league off they heard certaine hallowings gallopings of hunters mingled with the cries of dogges which made them vnderstand the cause why this Hart dislodged hold so out of season and before he had cast his whole head and renewed his hornes Passing a little further they saw a great kennell of hounds and many set in relayes in diuers stations and they knew by the company and attendance that it was some great Lord that hunted coniecturing that it was the Marquesse of that country there a Lord very courteous and Catholike although he was beset with diuers of the pretented Reformation and singularly deuout to the B. Virgin and charitable towards the poore He had three sonnes meruaislously well bred brought vp to all sorts of honest exercise namely of armes of huÌ„ting The yongest was gone to the bath with the Lady Marquesse his mother the eldest who was called the VicouÌ„t remained in the Castle to dispatch some matters with the Abbot of S. Leo his vnckle his yonger brother who was called the Baron being about twenty yeares of age accompanied his Father He was a gentleman of excellent personage of more excellent spirit hauing beene of long time inclined to serue God in a religious estate though euery maÌ„ iudged him more fit for the warre and for the world The beastes that were chaced in this hunting were principally two great wild bores the one whereof was liuely pursued by the dogs the other hauing escaped gayned ground whilst his companion busied both dogs and hunters The Baron went a side out from the company without being perceiued and driuen with a youthfull heat set himselfe to follow at the heeles of the bore escaped with his sword in his haÌ„d he was mounted vpon a double curtall encountred the beast iust by the way where the Pilgrims passed and seeking his aduantage going about the bore he strake him on the left legge meaning to haue striken him on the right side without danger of his horse The bore turning himselfe to the right side of the horse whence he fouÌ„d that he was strikeÌ„ gaue him such blowes within the belly with such a fury that he burst againe the horse fell downe streight and the Baron vnder him the bore rushed to haue killed him had not Lazarus his companions run quickly for they thought it was an office of necessary charity who with their staues enuironed the beast and Lazarus so watched him that he stroke him to the hart a deadly wound with the pike of his staffe and sent him fifty paces off to dye they lifted the yong gentleman from vnder his horse and found he had no hurte He beheld with a very attentiue and gracious eye the Pilgrims and especially Lazarus and could not forbeare to imbrace him saying My good friend Pilgrime next vnto God I owe vnto you my life Lazarus answered God be blessed Sir al goeth well seeing there is nothing lost but the horse In the meane tyme diuers of the company that missed their yong maister came to the place and seeing his horse lye dead they set him vp vpon another and the Pilgrims did steale away the Baron not perceiuing being compassed with his men The Marquesse meruailed what was become of his people and knew nothing of the daunger his sonne had incurred As he went this way and that way he met a poore country fellow with a staffe in his hand Friend quoth he thou shalt do well to gett out of the way lest my dogges do thee some harme Sir quoth the poore maÌ„ I can say certaine verses of the seauen psalmes with the which I will arrest them well inough he had no sooner sayd so but fiue or sixe great dogs ranne with open mouth vpon him he got him selfe to an hedge and the dogges followed him he threw at them three or foure stones which foreseeing the danger he had put in his bosome and strake the boldest of them so â—ud ly vpon the breast as he ranne away crying and howling and the other dogs set vpon him as their manner is leauing the poore man who stirred not One of the hunters wroth that his dog was striken went to bumbast the fellow but the Marquesse staying him Soft and fayre quoth he is it not lawfull for euery man to defend himself checking the poore man Good fellow quoth he are these the verses of the psalme wherwith you arrest the doggs Sir quoth he I did say them but I was forced to cast two or three stones among The good Maquesse laughed and commaunded them to looke wel to the dogs that they did him no harme and the poore fellow was very diligent to get ground and runne out of the dogs dangers The Baron was returned vnto the company perceauing that his Father marked him he sayd Sir you see me mounted vpon a new horse the other fell downe vnder my legs and told him how the matter had passed highly commeÌ„ding the Pilgrims The Marques asked where they wâ—re the Baron thought they had followed but one answered that that they were gone on their way O verily quoth the Marquesse you are very vngratefull for the benefit and commaunded one of his Gentlemen to go stay them at the Castle in any sort The Castle was a league of neere vnto a village where they did meane to lye The first bore being killed the hunters followed the chace of the second to do as much to him but they found him dead in the wood and a horse dead by him Surely quoth the Baron this is of a blow the Pilgrime gaue him I neuer in my life saw man better handle his sword agaynst a wild bore then this Pilgrime did his staffe
THE PILGRIME OF LORETO PERFORMING HIS VOW MADE TO THE GLORIOVS VIRGIN MARY MOTHER OF GOD. Conteyning diuers deuout Meditations vpon the Christian Cath. Doctrine By Fa. Lewis Richeome of the Society of IESVS Written in French translated into English by E.W. PRINTED At Paris Anno Dom. M.DC.XXIX TO THE MOST HIGH AND EXCELLENT PRINCESSE MARY BY GODS SINGVLAR PROVIDENCE QVEENE OF GREAT BRITAINE FRANCE AND IRELAND c. MADAME This Pilgrime being drawn with a great desire to present himselfe and his seruice to your Maiesty was driuen backe by a double feare the one of offending with his ouer-boldnes in presenting himselfe poore Pilgrime to so great a Princesse the other least the very name of Pilgrime might debar him of all accesse and Audience Yet at last he resumed his first resolution considering that he was to appeare before a Queene not so Great as Gracious as all that conuerse in your Royall Court do try and testify You are the daughter of that great and Gracious King who heertofore hath with gracious acceptaÌ„ce intertained this same Pilgrim in FraÌ„ce presented vnto him by that eloquent learned and Religious Frenchman F. Lewis Richeome Accept then MADAME in England what your renowned Father imbraced in France He desireth only to be graced and honoured with your Maiestyes Name and to shroud himselfe vnder the winges of your Princely protection and to be admitted your Maiesties poore beadesman For the bare Name of Pilgrime though it may chance to breed some iealousy at the first yet whosoeuer shall but search him and examine his instructions and directions find nothing but of deuotion meditation prayer and particulerly for your Maiesty he may hope rather to be admitted for his innocency and loyall Intention then excluded for the only name of Pilgrime which Name though now strange hath heertofore beene so vsuall and esteemed in our Court S. Helene and Country as Kinges and Queenes haue not only vndertaken it but gloried therein Canutus And so great sayth an ancient Authour 900. yeares since was the deuotion of Englishmen in that tyme Ceadwalla after all the Country was conuerted and christened that not only the Noble men and the meaner sort Clerickes and Layickes but the Kinges the Kinges children leauing their kingdomes and the wealth of the world Marcelliâ— in vita S. Switbâ—râ—â— haue out of their great deuotion chosen for a tyme to go Pilgrims for Christ on earth This Pilgrime was presented to your Maiestyes Father in France of purpose to offer his prayers for the then Daulphin now King the benefit and fruit whereof he hath found and felt in good successe of his affaires and for all the Royall house Realme of France wherein your Maiesty had a part he commeth now wholy and particulerly to do the like for both your Maiesties that God by the intercession of his Blessed Mother would blesse your Royall persons your people and kingdome with all earthly and heauenly benedictions And namely that hauing vnited you in the sacred bandes of holy Matrimony and lincked your hearts with so fast Loue and Affection as all your Subiects do ioy to see and heare that he would also blesse you with the happy fruit thereof and make his Maiesty a ioyfull Father and You a Mother of many goodly and Godly Princes who may longe sway the Scepter of great Britaine after you may imitate in vertue and sanctity S. Edward and S. Lewis your Maiesties glorious predecessours and in wisedome and valour your Maiesties noble Father of famous memory Neither doe I see MADAME why this Pilgrime should feare to come to any Court or company seeing he coÌ„meth euery where but among his fellowes for though all be not Pilgrimes of Loreto neither is this booke only or principally to direct such yet whilest we liue in this world we are though as Kinges Queenes and Emperours all Pilgrimes as a great King sayd of himselfe Aduena peregrinus sum ego Psal 38. Who though they haue thousandes of Castles and Citties yet haue they not heere any one Ciuitatem permanentem which shall not be taken from them before they dye or they taken from it by death but futuram inquirimus hauing no mansion-house or byding place in this world we goe seeking one in Heauen where be multae mansiones Which this Pilgrimage vnder the shadow of his other Pilgrimage doth exactly teach vs to do exhorting vs with S. Peter 1. Pet. 2. as strangers and Pilgrimes to abstaine from carnall desires which fight against the soule and to seeke the spirituall and eternall the increase whereof will make your Maiesty greater before God and man For the honours and glory of this mortal life your Maiesty hath as much as your heart can reasonably desire You haue for your Ancestours great Emperours and Kings of Hungary and Bohemia for your Progenitors the great Dukes of Tuscany for your Father Great Henry of France and for your husband the King of Great Britaine all Great Being placed in the top of these honours there is no roome for more nor cause to desire any greater fortunes but only those which may and alwayes should increase in vs in this life and prouide matter for a Crowne of glory in the next These MADAME are holy vertues which adorne noble deuout soules as silke siluer gold pearles and precious stones doe the body these are the ornaments which haue aduanced meane women aboue Queenes Queenes aboue theÌ„selues as they did Hester who though she were exceeding beautifull yet her humility modesty charity wisedome other diuine qualities of her soule made her more admired in her life theÌ„ the beauty of her body or the Diademe of her head and after her death hath left her Name grauen in the memory of all following ages These goodly ornaments I say togeather with the corporall guifts which the hand of God hath liberally cast vpon You wonne the harts of those who knew you in France and were the titles wherby you were iudged to be a Princesse worthy of a Kingdome and a fit Consort for so great a King To conclude these are the treasures which only You shall carry with You departing this life to raigne for euer in the other with the Blessed The other guifts as beauty riches honour Iewelles the Crowne it selfe and all other earthly treasures the spoyle of tyme do passe from their being to their buriall as a shadow that vanisheth as a Post that gallopeth away as a Ship on the sea as a Bird in the ayre who leaue no path nor trace behind them as dust or a lock of woll hoysted with the wind as the froth and fome of the Sea broken with a storme as smoke dispersed in the ayre and as the memory of a guest which stayeth but one night Thus sayd Salomon out of his owne experience and we see as much euery day by ours Sap. 5. How vaine then O most Christian Queene is all this world
and carryed from thence CHAP. IIII. AFTER the triumphant Ascension of our Sauiour three places in Palestine were aboue the rest in singular honour and veneration with all Christians Three places famous in Palestine In Galilee this chamber of Ioachims house where the Virgin Mary was saluted by the Archangel Gabriel in Nazareth in Iudea the Cribbe where our Sauiour was borne in the little towne of Bethleem and the Sepulcher where he was buryed by Hierusalem These places honoured with goodly Temples built by Constantine and his Mother Temples built at the Crib Sepulcher of our Sauiour in the house of the B. Virgin Guil. de Nangis in in life Io. Vill. c. 17. 92. were visited of an infinite number of Christians comming from all partes of the world to adore God there and to acknowledge his guifts in that land which he had sanctifyed with his owne steps when he liued man amongst men and which was marked with the markes of his power wisedome and goodnes which deuotion endured aboue 1200. years that is vntill the yeare of our Lord 1228. at which tyme the Turkes and Sarazens made many incursions and great spoile in the holy Land which was the cause that valiant King Lewis father to al the most Christian Kings that since haue worne the Crowne of France and the last Protectour of that holy Country made two voiages thither at the prayer and solicitation of Christians to recouer it out of their handes and restore it to liberty An. 1254 The first was in the yeare 1254. when he armed forth about 1800. Shippes that set forth from Marsiles the 7. of August An. 12â—9 The second was in the yeare 1269. which he called the Pilgrimage of the Crosse wherin he was accompanied with the King of Nauarre and though he there performed many worthy exploites both of valour piety for the recouery of this holy patrimony of the children of God and after him the Knights of the Temple of S. Iohn of Hierusalem yet could he not establish and settle such a peace stay in Christians affaires but that the Infidels quickly became maisters thereof againe Tripolis taken by assault by the Infidels 1291 14. of April Aemil l. 8 For in the yeare 1291 the 14. of April about Easter 30. years after his death the King of Aegypt tooke by assault Tripolis in Syria and Ptolemais a famous citty in Phenicia and diuerse others that stood for the Christians in those parts and rased them to the ground killed the inhabitants and chased Christianity cleane out of Palestine God of his iustice so permitting it for the sinnes of men who had made way to their owne destruction and namely the factions of the Guelfes and Gibellines The factions of the Guelfâ— Gibellines Platin. Blond l 7. Tâ—â—th in chron and other Christian Princes who warred one against another whilest the holy Land lay destitute of the accustomed succours of Europe In such sort that from that tyme Christians of other countryes could not goe thither but with excessiue charges â—nd danger of their life specially vnto this holy Chappel which was furthest within Palestine and furthest from Christians of all the three places and more also exposed to spoile and iniury nothing remaining there after the Temple was pulled downe but a little poore building worke contemptible to the Infidells wheras the Cribbe and the Sepulcher were founded vpon Rockes and stones The cribe of our Sauiour being by their naturall scituation in some sorte assured neere also vnto the Christians Therfore our Sauiour meaning to take this precious prize out of the haÌ„des of the Infidels and if we may so say raise it from death The Sepulcher by a meane meet and worthy of his almighty power and to make a present thereof vnto the fayth and deuotion of his Church he caused it miraculously to be transported into a Christian country and place of liberty and that at diuers tymes and to diuers places as we shall declare How the house of our B. Lady was carryed from Nazareth to Sclauonia and from thence into Italy and to diuers places there CHAP. V. Diuers remoues of the house of Loreto IN the yeare 1291. the 9. of May this house was carryed from Galiley into Sclauonia to a plaine at the top of a little hill scituated betwixt two townes called Tersact and Flumen not far from the Mediterranean sea in which place it remayned about 4. yeares and from thence it was transported the second tyme into Italy in the yeare 1294. the 19. of Nouember The first from Nazareth to Sclauony 1281. to three seuerall places First into the Marke of Ancona neere vnto the Sea in a forest of the territory of Reccanata which pertained to a noble and deuout Lady called Lorete whence this holy place tooke the name Secondly from this forest infected with theeues and robbers it was remoued to a little hill hardby 2. from Sclauony to Italy 1294. pertayning to two brethren whence also for their auarice within lesse then a month it was once againe translated a bow-shot from thence placed on another little hill by the high way to Reccanata halfe a mile from the Sea where now it is VVhy the Chamber of the B. Virgin hath beene so often transported CHAP. VI. BVT wherefore will some say was it so often remoued within Christendome This demand may be pertinent because it is profitable and it may be curious also for that we must admire and prayse the workes of God rather then search the causes which cannot be but iust Notwithstanding we answere with respect and humility that the same power which remoued that heauenly house from amongst the Heathens causing it to be caried aboue 500. leagues could at the first haue placed it where it should remayne and where it remayneth at this tyme but that it rather pleased his diuine prouidence to doe as he hath done and to make his worke more certaine and admirable by such changes and remoues For first the meruaile hath beene thereby better knowne and auerred The first cause and is more great and famous by these manifold transportations neuer heard of before being remoued in so diuers places in the sight of many people and in short tyme from Asia into Europe from one coast to another and all this in places neere one to another and in short space to wit from 1291. to 1294. within lesse then fiue yeares The 2. cause Secondly the diuine Bounty hath this way shewed it selfe more liberal imparting and communicating it selfe to more people that is to the Sclauonians and to those of this side the Sea and the diuine Iustice hath beene more auailable instructing men how to respect holy things and not to abuse them except they would be depriued of them and punished For God causing this holy house to be remoued from vnfaythfull Palestine to Sclauony from thence to Italy and there from
Debora Iud 4.13 The valley of Terebinthus where Dauid a child fighting the field for the hoast of the Lord of hoastes 1. Reg. 17 caused the great Giant Goliath to kisse the ground and cut off his head with his owne sword getting the victory which was a notable figure of our redemption Places sanctifyed in the law of Grace The new testament doth also affoard vs many places famous in this fashion The desert wherein S. Iohn who waâ— sanctifyed in his mothers wombe passed all his youth in austerity of seuere pennance instructing sinners to purge themselues and those that were good to perfect themselues The other desert where our Sauiour fasted fourty dayes fourty nights Matth. 4. and repelled the Diuell his tempter with confusion that where he filled fiue thousand men with fiue loaues two Fishes Ioan. 6. The mountaine of Thabor where he shewed the glory of his body transfigurated to Moyses Matth. 17 Elias and his three Apostles and the other where he made that worthy sermon coÌ„tayning the eight Beatitudes most of them Paradoxes to the wisedome of the foolish world The mount of Caluary The mountaine of Caluary where fighting in the field of his Crosse he ouercame the truâ— Goliath and his troupes giuing him a deadly blow in his forehead with the weapons and stones of his death and humility The parlour of the Eucharist The house wherein he changed water into wine also where he made his last supper with the Paschall Lambe substituting for it the true Lambe in the institution of the Sacrament of his body That where he powred downe that heauenly loue of the Holy Ghost in forme of fiery tongues Of the Holy Ghost and a thousand places more illustrated with some worke of the almighty power wisedome or goodnes Profane writings also haue their places famous in this respect their mountaines of Olympus Parnassus Ossa Pelion and such other bearing the memory of some worke of their pretended Goddes or of some great man in their Law their Lake of Lerna where Hercules killed Hydra dreadfull to the whole countrey of the Argians Strabo 〈◊〉 8. Their denne of Salamine where Euripides wrot his Tragedie and other places which I omit not to be too long in laying forth a verity for the which the testimony of Gentils are too commoÌ„ and too often giuen in their bookes full of recommendation of such like places But when we shall haue reckoned vp by name the most renowned places of all the world as well out of profane Writers as out of the sacred Scriptures the Chamber of Loreto exceedeth them all in this condition The chaÌ„ber of Loreto more famous in such mysteries in hauing been the closet where the marriage of the Sonne of God with our humane Nature was celebrated in the B. Virgins womb the most high and mysterious worke that the holy Trinity maker of all thinges did euer accomplish for therein God was made man the Creator a creature the supreme cause an effect the Word flesh the spirit did take a body the first â—s become last and Alpha Omega the incomprehensible is enclosed in the wombe of a Virgin Eternity hath subiected it selfe to tyme the Almighty is become weake the soueraigne wisedome goeth to schoole to learne the souueraigne goodnes doth suffer and contrarywise on the other part Man was made God the Creature Creator flesh was made the word â—he body tooke a spirit the last was made first and Omega Alpha the little became incomprehensible tyme hath passed â—o eternity infirmity became almighty folly supreme wiseâ—ome mortality became to giue life and suffering felicity This is the mystery of mysteries the first foundation of all that the Christian fayth adoreth in the Church of God The IncarnatioÌ„ is the ground of al mysteries Christian feasts Natiuity Circumci ioÌ„ c. The fouÌ„dation of that of the Natiuity of the Circumcision of the Passion Resurrection Ascension of the sending of the Holy Ghost of all the feastes of Saints of the B. Virgin his mother his Apostles Martyrs Confessours and Virgins For the Son of God being once made man gaue ground and footing to all these solemnities and without it we had had none al were inclosed in the sacred bosome of this worke and mystery and can there be any thing greater or more admirable May the Creation of a thousand worlds be compared to the maiesty of this exploit And this diuine Chamber hauing beene the House and Closet wherein it was performed doth it not coÌ„prise in it selfe the very maiesty of all the remarkable thinges and places of the old Testament all which did figure and had relation to this Incarnation Hath it not more honour in it then if it had beene a Temple with a thousand altars or an altar or a thousand sacrifices More then the mountaines of Moria Thabor Then the valley of Terebinthus of S. Iohns desert Or finally then all the places in the world honoured with any token or signe of diuinity put togeather O little Chamber more capable at that tyme then the whole world enclosing with thy walles the Virgin that was great with him whome the largenes and capacity of the Heauens could not comprehend a Chamber more rich then all the Princely pallaces that euer ware contayning the endles treasure of felicity a chamber more cleere and bright then the day hauing in thy bosome the glorious morning and true Sunne Thrice honourable for this mystery alone The chaÌ„ber of the B. Virgin the first chappell of Christians and thrice honourable also for hauing beene the first of all earthly houses erected and dedicated for a Christian Temple by the Apostles where the body of the same Sonne of God was as it is still offered in an vnbloudy sacrifice and Masse was celebrated after the descent of the holy Ghost in that happy infancy of the Church of God made therein a most worthy noble match to that parlour which entertayned our Sauiour when he instituted the sacrament and sacrifice of his B. Body before his Apostles the night before he was deliuered for vs more honourable in this respect then the Temple of Salomon which contained nothing but Altars where the bodyes of dead beastes were sacrificed The holy of holies or the saÌ„ctuary of the Temple whereas in this Chappell was also an Altar which caryed the oblation of the body of the sonne of God more worthy also by this honour then the place of the sayd Temple which is called Sancta Sanctorum Holy of Holyes for there was but the materiall arke of the Hebrews whereas this Chappell containeth in verity Iesus Christ the Holy of all Holyes That the House of Loreto is renowned by miracles CHAP. XIX THE seauenth cause that maketh a place venerable The 7. cause of miracles are miracles which either are done or haue beene done thereat which are most certaine testimonies of the presence of God there seeing
these meditations he shal haue others which are set downe for euery day of his voyage which he shall do the same day at diuers tymes Being in the fields he shall take matter of praysing God as those thinges he beholdeth shall giue him occasioÌ„ beholding the Heauens he shall admire God in those immortall bodyes and lights seeing the mountaines the plaines the riuers the plantes the beasts and other creatures he shal giue thâ—nkes for all to God as made for the behoofe of man and of himselfe in particuler and shall inuite them to prayse the same Creatour to the imitation of those wise and stout Hebrews who song in the midst of the Furnace Benediâ—â—e omnia opera â—omini Domino O all yee workes of our Lord blesse yee our Lord c. In faire wether he shal thanke God for that particuler benefit of his way and iourney if it doth rayne hayle or storme he shall thanke him also for this crosse and aduersity and take it patiently to make his merit thereof and his spirit all profit Passing by the Cittyes and Townes he shall visit the Churches holy places the Hospitalls such like where he may get any profit or increase of deuotion Going out of his lodging he shall say Lord shew me thy wayes Psalm 24 teach me thy paths or some such verse and shall salute his Angell-keeper that he may accompany him in the way Luc. 10.5 and beginning to march he shall say his Itinerarium and ordinary prayer for pilgrimes and trauailers entring into his lodging by day or in the night to his bed he shall say The peace of God be heere and shall giue good example and edification to euery one in his talke gestures and all his cariage sitting at the table he shall say grace or heare some other better then himselfe say it and in tyme of relection if there be company he shall beginne some discourse of honest recreation fit for the tyme or shall heare others talke If he eat alone he shall feed his spirit also with good cogitations whilest he refresheth his body with corporall food Hauing sayd grace taken some rest he shall retire himselfe and hauing sayd his Litanyes or other prayers and made examen of his conscience and hauing thanked God for his benefits receaued that day demanding pardon and purposing amendement he shall craue the ayde of the glorious Virgin of his Angell-keeper other Saints and hauing ended his deuotions for that day he shall take his rest THE PILGRIME HIS SETTING FORTH And first dayes Iourney A meditation of the condition of man which is to be Pilgrime in this life CHAP. I. OVR Pilgrime hauing obserued all this ordered and settled his affaires specially if he be maister of a family discharged his iourney of all let and hinderance made prouision of what is necessary The first dayes iourney being confessed and communicated and well prepared and furnished both in soule and body and of whatsoeuer the circumstance of Christian and ciuill prudence may require he shall choose the day of his setting forth and shall take his iourney vnder the protection and safe conduct of Almighty God and of the glorious Vigin whome he goeth to visir of his good Angell The meditatioÌ„ of the morning of the 1. day The meditation and prayer of his first dayes iourny beside that which he shall take proper for the day as we sayd before shall be of the condition of mortall men which is to be pilgrimes and strangers vpon earth The prayer preparatiue shall demand of God that it would please him to direct his intentions and actions to the glory of his holy name as we taught before The first essay or preamble of the Meditation The first preaÌ„ble shall represeÌ„t first Adam chased and driuen out of earthly Paradise to liue heere on earth as a banished man he his wife all his posterity Secondly it shall represent vnto vs diuers holy men and Saints as leauing their homes and houses to walke to strange countryes Abraham going out of Chaldaa to dwell in the land of Canaan Iacob going out of Canaan to dwell in Syria and at last to dye in Aegypt a strange countrey the Apostles after the comming of the Holy Ghost leauing their country to walke pilgrims euery one according to his lot into an vnknowne world The second preamble shall demand of God a cleare light to see this verity and liuely and profitably to apprehend The 2. preaÌ„ble how al mortall men are pilgrimes in this world that we must seek for our countrey els where The first point of the Meditation shall be taken of the wordes of the Prophet Dauid and of the Apostle S. Paul Psal 38. I am a stranger with thee O Lord and a pilgrime as all my fore-fathers haue beene Also We are pilgrimes and strangers before thee Psal 29.15 as our Fathers haue beene Our dayes are like a shaddow vpon earth and passe without any stay S. Paul also We haue not heere a dwelling or permanent Citty but we seeke another which is to come Heb. 1. The second point shall consider the practise of the foresayd words verifyed in the examples of many holy men Saints who from the beginning of the world haue carryed themselues as true Pilgrimes in this life Gen. 4.4 Abel the first iust man in the house and family of God had neither house nor Inne vpon the earth attending only to prayer and keeping his flocke Gen. 4.17 Cain contrarywise the first of worldly reprobates built a citty as being a Cittizen and Inhabitant of this world Gen. 12. Abraham the Father of the faythfull dwelt as we haue sayd a stranger in the â—and of Chanaan in tents and moueable houses not buying one â—oote of Land all his life but a place of buriall for himselfe his children The whole people of God the posterity of the foresayd Abraham was pilgrime in Aegypt 400. yeares and 40. in the desert of Arabia Our Sauiour also was a true Pilgrime not thinking of any thing but of his iourney not possessing any thing yea lesse then Abraham for he borrowed his tombe and Sepulcher which Abraham bought His Apostles also were dispersed ouer the whole earth liuing as pilgrimes and trauailers not ayming at any thing but to gayne way towardes heauen and to draw other men thereunto by preaching of Christ Iesus 3. Why man is pilgrime in this life The third point shall containe the cause why man is pilgrime in this life seeing that the whole visible world is made for him and also why this pilgrimage is so painefull of griefes and sorrowes The cause of the first is the excellency of man consisting in his soule an immortal or heauenly essence bearing in it self the image and likenes of that soueraigne and supreme beauty by reason wherof there was due vnto him a perpetual habitation more proportionate to his dignity a more noble
all the workes of our Redemption as the seauenth day before was the end of all the workes of Creation on which day we celebrate the memory of this great benefit specially with the holy Sacrifice of the Masse the liuely representation of the same in the oblation and sacrifice of the Body of our Sauiour The third shall obserue The cause of the institution of feasts that Iesus Christ hath ordained feasts for his Church as dayes of spirituall rest and repose and running tables which in a yearely course doe containe and caâ—y the memory of all his benefits to the end as S. Augustine sayth that by fall of tyme they be not forgotten Aug. ser de tempo And these feastes are as well those which containe the celebration of his mysteries as of his Natiuity Easter Pentecost and the like â—s those that are dedicated to the B. Virgin Mary his glorious mother his Apostles and Saints The fourth shall discourse concerning our deuotion in â—â—uly celebrating the Sundayes and holy dayes How we must celebrate Sundaies feasts which consiâ—â—eth first in flying all that may hinder the exercise of deuotioÌ„â—n those dayes as are seruile workes of the field of ploughâ—â—g or of the towne as are any occupation or attending to â—â—mporall affaires as suites buying and selling and such like â—uill negociation Secondly to obserue what the Church coÌ„â—andeth and teacheth to be kept as to heare Masse which is an ordinance of the Apostles To heare Masse on holy days is an Apostolicall Tradition renewed by diuers holy Councells to receaue the precious Body of our Sauiour with precedent preparation of Confession fasting other preambles of pennaÌ„ce humility if not euery Sunday and holy day yet oftentimes to heare the word of God and diuine seruice that is sayd in the Church of God to attend to praying and reading some good booke of deuotion and to other pious works The day of rest for other creatures The fifth shal note that this rest regardeth not onely man but also beastes not that they are capable of reioycing or hallowing the day of rest but that they be not wearied ouer-loaden with too much and dayly trauell this diuine prouidence hauing care not only of his reasonable creaturs but also of all others Matt. 10.29 Luc. 12.6 euen to the little sparrowes The speach and end of the meditation shall be taken of the foresayd pointes in this or like manner O my Lord most iust and most wise in all thy Lawes The greatnes of God appeareth in his law O how thy perfections do admirably shine in the framing thereof Thou commandest me to remember to sanctify the day of Rest but what should the eye of my memory sooner looke vnto then to this day of repose which representeth vnto me not only the goodly fabricke of the vniuersall world prepared for my vse but also the admirable worke of the Redemption of man without the which The day of rest represeÌ„teth that of Creation redeÌ„ption the first benefit had turned to our damnation and by which the gates of eternall blisse is opened to vs in heauen and in earth the enioying of a heauenly peace and tranquility where shal then my rest be Rather in this life then in remembrance of this rest and meditation of this day In hope of this eternity In celebration and exhibition of this seruice Lord let this day be alwayes before myne eyes and that al my dayes may be this rest in thee in thy house in thy seruice that all the course of my life may be a continuall trauaile in this heauenly rest and a continuall rest in this heauenly trauaile a trauaile without trauaile and a rest without rest a figure of that which is reserued within the Temple of thy Maiesty there aboue in heauen for those that heere below haue holily sanctifyed the memory of thy diuine infinit benefits The After-dinner and Euening of the sixth dayes Iourney Of the Commandements of the Church and deuotion to the Blessed Virgin CHAP. XV. IN this afternoone the Pilgrime shall choose for his meditation the Commandements of the Church The fifth CommaÌ„dement of the Church which are giuen the better to performe the other and are these 1. To keep holy the Feastes instituted by the Church 2. To heare Masse on Sundayes and Holy dayes 3. To fast Lent Vigills and Ember dayes Conc. Lug. 2. Conc. Agath caÌ„ 47. Aurel. 1. can 48. 3. Can. Apost 68. Conc. GaÌ„g c. 19. Conc. Lat. cap. 22. Conc. Trid sess 14. can 8. 5. Conc. Later Trid. sess 23. cap. 9. 4. To confesse our sinnes at least once a yeare 5. To receaue at least at Easter To which are added 6. Not to celebrate marriage in tymes forbidden 7. To pay Tithes All which help vs to discharge our duty in obseruation of the Sabboth He may also take some of these mysteries which happened vpon Sunday as the Natiuity of our Sauiour his Resurrection the comming of the Holy Ghost in all which he shall behould the Blessed Virgin to haue the highest place of vertue and honour amongst men and Angels He may meditate also the singular diligence she shewed going in pilgrimage euery yeare to Hierusalem with her wel-beloued Iesus there to celebrat the feast of Easter and other solemnityes coÌ„manded by the Law O with what memory did this B. Virgin remember this day of rest With what deuotion did she expect it With what feruour celebrate it What prayers What eleuations of this royall Virgin all rauished in the loue of her God whome she caryed in her hart saw with her eyes honoured and serued with all the forces of her soule Thus may the Pilgrime question with himselfe to find the matter wheron to fasten his mind and take spirituall refection of his Iourney for the rest of the day vntill he come where he shal lodge at night saying for the shutting vp of all his deuotions the Pater Aue Credo and other deuotions The seauenth day The Blessed Trinity figured in the three Commandements of the first Table CHAP. XVI IN the seauenth day the Pilgrime for his morning meditation shall contemplat in these three Commandements the mystery of the ineffable Trinity one God and three Persons The prayer preparatiue shall be as alwaies before The first preamble shall place for guide of his imagination the first Table of the Lawe contayning these three Commandements The second shall demand abundant light holily to contemplate this maiesty for the first point of the meditation the Pilgrime shall remember what the holy Scripture and faith teacheth vs One God three persons that there is one God in three Persons which we vnderstand by this word Trinity one essence and one nature in three Persons The Scripture saith Harken Israell the Lord thy God Deut. 6.4 is One God the word God twice put and Lord once signifieth three Persons the word One signifieth the vnity of essence The
say smyling If we were thought theeues by the Pilgrime who became so quickly inuisible behold now we are acquited of suspicion of this crime Bees hate theeues Plin. l. 21. cap. 16. by this familiar friendly approach of these bees for many say that they haue theeues in horrour Yea but what will they say quoth Lazarus when they fynd that we robbed them of their hony This is not robbery sayth Vincent but a present of hospitality which they offered vs when they came swarming vpon our bread Lazarus had more list to meditate then to eate and the teares fell of from his eyes in eating Vincent not knowing if it were of griefe for the losse of Theodosius asked him if he had any new cause of sorrow that procured those teares No rather saith Lazarus it is a new ioy in coÌ„sidering the greatnes of God in these little creatures For who would not be rauished with so many wonders heaped togeather in these litle bodyes to see al the partes of a perfect Monarchy painted out in the policy of this prety people Properties of the Bees Plin. l. 11. cap. 16. In behoulding them they make me remember their King their Magistrats their distribution of offices their obedience to their Superiours their industry in framing their houses in dressing their Loure and the palace of their Prince in making their hony and hunting after flowres from morning vntill night and labouring without ceasing of their iustice in punishing their Drones who steale their hony and liue idly and in pricking to labour those that are slouthfull among them of their piety in burying their dead of their affection in courting their King when he goeth abroad to the fieldes and of the wisedome of their King in encouraging them to their labour by his presence of his beauty bearing a starre in his forhead as a crown or diademe of his mildnes hauing no sting or at least not vsing it armed only with his Maiesty Of their fidelity towards him accompanying him in peace and warre and exposing themselues couragiously to death for his safety and seruice of their wisedome in keeping their prouision and the publike treasure of their hyues in giuing the signe to go forth in the morning to forrage The enemies of the Bees Plin. l. 11 cap. 17. to eate after their trauell to sound the retraite for their rest and for keeping of silence in setting their guard at their gates and to stop the entry to Spiders hornets frogges swallowes lizarts and other capitall enemyes of their estate and Common-wealth Who will not I say be rauished to see in these smal creatures so admirable vertues Aristomachus obserued Bees 50. yeares which Aristomachus a Cittizen of Soli a Towne in the Iland of Cyprus and Philuscus Tatien and a certaine Gentleman of Rome did obserue and many more which they marked not although the first employed fifty whole yeares to make his obseruations and the second al his life Philuscus al his life Plin. l. 11. cap. 16. and the third made Hyues of horne such as lanterns are made of very transparent to see and obserue at his pleasure and leasure their pretty order and gouernement And to go no further for a subiect of admiration behould the art of this combe do you see the meruailous framing of their houses celles The art of the Combs How properly and distinctly they are couched euery one with six corners of an admirable measure and proportion the one to conserue the Hony the other for lodging to couer the little wormes or seed that come of their waxe to draw them forth for the multiplication of their race Was there ouer an Architect or Builder that could so wisely deuise and build as these little creatures so much the more admirable in that they do their worke within their hyues in the darke without confusion and without all trouble or instruments sauing only their little feet and mouthes And if the world heeretofore wondred as at a great peece of worke at the Bee of Myrmecides that couered with her narrow winges Plin. l. 6. c. 21. a Ship garnished with the sailes and all her furniture and tackling how shall we be astonished if we be wise obseruers of the workes of God to see inclosed within these little bodies the resemblance of all persons vertues charges and offices of a kingdome most politikly gouerned Vincent was rauished with this discourse and left eating Lazarus went forward saying Their Chastity And that which we should specially prayse and loue in the Bees is that they be Virgins and Mothers both for they haue their litle ones without ingendring or corporall coniunction bearing heerein a shadow of the B. Virgin her prerogatiue whome we serue and of the Church of Ieâ—us Christ who bring forth their children without pollution Their worke is also blessed for their hony serueth both for meate and for medicine and rheit waxe is emploied for the most part to holy vses seruing for light to the Temples and Altars They haue some resemblance also of a Religious life for they haue nothing proper they liue in common They liue in common they strictly keep silence and the rules of their gouernement and policy and doing what God hath taught them they sing also after their fashion so that you see in this society pouerty chastity and obedience and the obseruance of a house of God And haue not I then friend Vincent occasion to shed teares not of water but of hony if I had them sufficiently to thanke the wisedome of this great God who hath made these little creatures so prudent and so profitable and his goodnes who hath brought them forth for me Haue I not occasion also to shed more bitter teares of pennance in that I haue not employed my tyme with like feruour in doing good works keeping the laws of Christ as this little world to do their worke and keep their lawes And I am vnthankefull to my Creatour for the good he hath done me and namely at this tyme giuing me not only rest and refection of my body in the way but also a spirituall dinner in consideration of his creature But it is tyme to go forward let vs say grace and depart hence Vincent would gladly haue heard Lazarus still so great delight he tooke in his discourse and could not forbeare to say vnto him I know not if I may belieue the hony Combe you haue eaten hath honyed your tongue and made it sweet so hath your discourse flowed more sweet then hony into myne eares and if you will yet be longer I will not thinke it so Ioan. 12.35 Let vs walke sayth Lazarus whilst it is day it is the part of wise Pilgrimes not to loose a minute of tyme when they may go forward and to rest in their Inne not in their way They arose and sayd grace and as they went to take their loafe A battel of Bees behould a
become dwellers and inhabitants of your house I pray you be content with the payne we haue put you too since yesterday till now without forcing vs to be troublesome and importune to you For the coÌ„ming of this good Syr we are very glad and shall count our selues honoured to enioy his presence and shall be ready to be partaker of his prayers and Sacrifice which we will heare when it shall please you but I must needs request you for my selfe and my companion that after Masse you would permit vs with your good leaue to follow our iourney for Pilgrimes haue nothing more precious then tyme as you know Syr sayth the good Host will you not bestow a couple of dayes on your friends Ten and more quoth Lazarus to do them good but I know it is not for your selfe but for our selues that you would stay vs. Perhaps sayth their Host God may change your mind at the Altar and so not pressing them any further he brought them to the Chappell where all the family was come togeather to heare Masse which was to beginne They heard it with an admirable contentment and when it was done they kissed the handes of the Priest and saluted him humbly who would willingly haue had some talke with them but that he saw them ready to depart and iudged it should be in vaine to importune them yet notwithstanding they were constrained to take their breakfast in which tyme the host forgot not to renew his request and to intreat them a fresh to stay with all the Rethorike his hart could furnish him with but he could not persuade them So he caused to put in their sackes some bread and apples and for either of them a crowne of gold without saying any thing so they tooke their leaue with a thousand thankes The tears stood in the good old mans eyes and he seemed as if they had beene his children so great shew of loue did he make vnto them did bring them some good peece of their way with the good Priest and some others of the house When he could go no further on foot by reason of his age he imbraced them the second tyme and gaue them the direction for their best way and thus was their departure this morning about seauen of the clocke So they sayd their Pilgrimes prayers as they were wont to do at the beginning of their iourney they thanked the diuine prouidence of his benefits and namely of their good encounter at this lodging Then they fell on praysing the woÌ„derfull charity of their good old Host praying God plentifully to recompence his liberality At the last Vincent who longed to know the dreame that waked Lazarus that night desired him to tell it Lazarus told him all in few wordes whereby Vincent tooke good coÌ„iecture of the assistance of God for seeing God hath reuealed vnto you that Theodosius is in danger it is a signe that he is not dead that he would help him by your prayers Yea sayth Lazarus if my prayers were worthy to be heard He that will haue vs offer our prayers quoth Vincent will also take them we will attend his mercy quoth Lazarus but al this while you tel me not your dreame O it is in exchange that you demand it but I feare myne wil not match yours and that you will laugh thereat so began to tell him I dreamed saith he the same time that you wakened me that we were shut in a greene Castle Feare with vs and that we were fetched out three from thence hauing entred but two that the dogs did deuour Feare Behold my dreame and if you be a good Diuiner expoud it me Lazarus smyling of what colour quoth he was this Feare how was he apparelled I should be troubled to tell that quoth Vincent because it was night and I saw him not but when myne eyes were shut but as we see sleeping me ' thought he had a foule face and three legges and yet could not go and his coat of ash-colour I confesse quoth Lazarus your dreame passeth my capacity only I take it for a good signe that Feare lodged with vs was deuoured Thus they walked on with diuers discourses of feare and hope Theodosius fouÌ„d vntil an houre after noone when they arriued at a little Burough called Bompas whereby the Pilgrimes of Loreto do often passe They entred into the Inne not so much to bayt as to see if they could heare any newes of Theodosius They found there diuers Pilgrimes talking of their fortunes aduentures some comming from Loreto some going thither Two that departed about the same tyme that Lazarus did recouÌ„ted how narrowly they escaped drowning in a brooke which was risen thought that some were drowned there Two others that went thither told of the danger of theeues who did nothing but kill and spoile passengers as was told them Both these discourses gaue Lazarus Vincent cause of suspition For the two first put him in feare that Theodosius was drowned hauing taken the way where he must needes passe that brooke insteed of the right the two others put them in doubt of theeues but that which astonished them most was that they saw as they thought vpon one of the Pilgrimes the hat and habit of Theodosius and as they doubted would haue asked the Pilgrime himselfe sayd in discoursing not thinking of them that he had bought his hat and habit at Millet a village hard by This stroke them to the hart and made them almost wholy to belieue that either he was drowned or killed and his apparrell taken and fold either by the Peasants or by the robbers and they had but small hope left of his good fortune Yet they resolued not to omit any occasion of beâ—ring certaine newes of their companion to help him if they could Therefore they went from thence to Millet whither the Pilgrime did direct them not aboue a good mile an halfe from thence a little wide of their owne way They went apace that they might returne that night backe to their lodging Of necessity they were to passe a certaine wood much hauÌ„ted with theeues because it was thicke and wynding with many blynd pathes very fit to hide lay ambushments As they were in the midst thereof they discouered certaine Horsemen â—bout 200. paces from them to make them without being seene themselues they stood behind certaine thicke bushes They saw about 20. men wel armed marching very inconstaÌ„tly sometimes they marched sometime they strayed as espying if they could discouer any body in the woodes They saw also as they thought a little off a dead body with a dogge lying by to guarde it Then sayd Lazarus Eyther I am deceaued or these be theeues there is no way to escape their fingers but by hyding our selues And yet it will be hard quoth Vincent if we be not discouered for we need not doubt but they will beat euery bâ—sh in the wood to
be thus disguised what should wee seeke for in the wood with our Pilgrimes weapons Do theeues carry Pilgrimes slaues to performe their robberies This merchant who calleth vs robbers saying we would haue spoiled him hath no cause so to say The truth is that seeing him yesterday wander in the wilde fieldes thinking he had lost his way we approched to him to direct him to make him partaker of our dinner if he would haue taried but he vanished I know not how And he that deposeth against our companion may not cause him to be condemned for his deposition doth not accuse him of being a theefe but of being in their company whereof I suppose he gaue you good reason when you did examyne him and declared why he was otherwise attired then we As he spake in this sort stept forth one of the company saying My Captaine theeues are alwayes innocent if you will heare them talke They were found amongst theeues with weapons in their handes and taken as I may say in the manner who can doubt what they are If you heare my aduise let them passe the pikes and then this matter is dispatched The Captaine was perplexed not well knowing what to do for Lazarus tale had touched him without hearing him speake he saw in their countenances markes rather of good soules then of robbers and determined in himselfe to delay the matter as long as he could At the same instant came two other saying Syr why doubt we of the guiltines of these good fellowes behold heere a man whome they haue murdered and bringing him six paces off they shewed him a man lying al along dead and a dogge by him This was the body that Lazarus and Vincent had seene a little before They were all three brought thither where lifting vp their handes to heaueÌ„ they protested that they were innocent of this crime and sayd no more The Captaine found himselfe more troubled then before In the meane time behold there came a troope of Archers bringing two of those robbers whome they had sought after whereof he was very glad not onely for that they were taken but that he hoped by them to haue some certaine intelligence of the fact of Theodosius He examined theÌ„ a part if they knew such a man whome he made be brought before them they sayd they knew him and told all the story of his taking and of the changing of his apparell iust as Theodosius had told it before which did greately iustify discharge him He asked if they had killed the man stretched there vpon the ground they knew nothing thereof they sayd They called another footman then to be examined vpoÌ„ the matter and as soone as he approched to the dead body the dog did fly vpon him with greâ—t fury whereat euery man was astonished tooke it for a sure signe that this man was guilty The Captaine commanded him to confesse if he knew any thing hereof He confessed the truth saying it was a merchaÌ„t whome he had spoiled a little before with some of his companions without the knowledge of their Maister A murderer discouered by a dog This was a great iustification to Theodosius and his fellowes but that which proued them altogether playnly innocent was that one of the Archers a tall fellow well esteemed of the Captaine who had knowne them at Loreto and lodged them at his house came at the same time Plut. de industria animalium and remembring them imbraced them straight testified their honesty and offered to be bound his life for theirs to the Captaine All the company then began to intreat for them saying they were declared innocent by proofes diuine rather then humane The Pilgrimes released The Captaine hauing his owne inclination fortified with the witnesse and intreaty of so many not onely deliuered them but also gaue them a guard to conuey them through the wood vntill they were out of danger and halfe a dozen crownes to beare their charges in the way Lazarus and his companions thanked them in the best sort affectioÌ„ they could specially the Archer his good host calling him his Deliuerer But they told the Captaine they had no need of mony and desired him not to trouble any person for their conuoy for they hoped the danger was past but he would needes haue them take it in title of Almes and sent six Archers with their old good host who would needes be one to set them out of the wood they durst not refuse but tooke their leaue of all the company Theodosius spake a word in the Captaines eares which no man heard but himselfe and gaue the sword he had to the good host for a pledge of their friendship so they were conducted by the Archers who returned to their Captaine at a place appointed loaden with thankes and full of contentement that they had helped to the deliurance of so honest persons But who can tell the great ioy that these good Pilgrimes had with what harts and wordes they thanked the diuine prouidence and the glorious Virgin for hauing deliuered them from so imminent a danger of death and infamy brought them so happily togeather or with what imbracings they saluted ech other after they had dimissed their conuoy God quoth Vincent to Lazarus put it well in our mindes to resolue so soone of comming to Millet hath moreouer heaped good fortune vpon vs and giuen vs much more then we looked for and that with a remarkeable demonstration of his goodnes towardes vs. But O my good friend quoth Lazarus to Theodosius where were you yesternight when we spake of you to the good old man at the farme-house who presaged what we see now present Where were you at midnight when in my dreame you did earnestly solicity me to help you in your great need But do not I dreame now quoth Theodosius seeing you and hearing you speake For when I remember my fortune and my danger me thinkes it is not possible that I should so suddenly be set in your company nor yet to be deliuered out of the hands of the Robbers 1. Theodosius taketh his pilgrimes weed againe 2. He relateth his fortune 3. The conuersion of Tristram 4. How he found occasion to same himselfe 5. The Robbers forsooke their Fort. 6. Theodosius escapeth out of their company CHAP. VII DISCOVRSING in this sort Theodosius taketh againe his pilgrimes weed they came to the towne called Bompas to bed where they found againe the Pilgrime that had Theodosius his habit who marked it straight way meruailing and smyling said to Lazarus how commeth this to passe saith he behold I am found againe you sought one Theodosius and we haue found two It is true saith Lazarus if the habit make a Pilgrime But if this good man be not Theodosius yet hath he giuen occasion of fynding him and recounted vnto him what the Pilgrime had tolde them a little before Well replied Theodosius I must needes haue my habit
againe yet with his good will that weareth it in paying as much as it cost him The host very ioyful to vnderstaÌ„d of the deliuery of Theodosius Care you not saith he neither for your habit nor for your staffe I haue a better then yours which I present vnto you Not so saith Theodosius thanking him I like my owne better then any other but if this good pilgrime will be content with this habit you offer me I pray you giue it him in exchange for myne and in recompeÌ„ce of yours take if it please you this which I haue on my backe which was a doublet of Chamoâ—s new guarded with siluer lace and a russet beauer-hat lyned with greene taffaty with a cypresse band of the same colour the hose suteable to the doublet The host was ashamed of this offer for the change was much more worth then his gift but he was constrayned to accept it and brought withall for the Pilgrime a coate a hat and a staffe who found his change also much for his aduantage and made no difficulty in restoring his to Theodosius who went vp to a chamber with Lazarus Vincent there putting of his new suit he gaue it to his host and put on his owne which the Pilgrime had restored so euery man was pleased and contented Well sayd Theodosius now I am in my old estate againe let vs say Te Deum in thanks-giuing for all benefits receaued It is a good motion quoth Lazarus Vincent and so they said it adioyning thereunto a Salue Regina Hasting ended their prayer Lazarus desired Theodosius to recount his fortune since they first lost him Theodosius recouÌ„teth his fortune It is reason answered he that seeing you haue suffered in your soule some part of my troubles that you should haue some recreation to heare it related The relation of stormes and dangers passed is pleasant to those that haue escaped and are in safety Well harken then how the dayes of my absence were employed You remember that after we dined at Miette I went to the Couent of Dominican Friers to speake with Frier Antony my ContrymaÌ„ whome you saw in the morning alone with me by reason of my indisposition as I returned to find you at our lodging to depart the Pilgrime of Bosome whome we saw the day before meeting me by the way sayd Syr whither go you your coÌ„panions are already gone out of the towne at S. Iohns Gate I could not belieue that you were gone without me vntill that comming to the Inne my hostesse told me that you were gone and as she thought would returne no more So I came to S. Iohns gate to enquire if any Pilgrimes had passed that way The watch told me that a little before there passed three or fowre towards the brooke of Lâ—sier I verily thought you were of that company and thinking you were before me I hastened my pace to ouertake you vntill I came vnto the brooke which was much risen by reason of rayne fallen the night before I saw a farre off certaine Pilgrimes at the banke side for to passe wherof I was very glad thinking I had found you but I was all amazed when approching to them I saw not you I perceaue now saith Lazarus the cause why we parted for when we had tarried a good while for you we went to the Couent to take you with vs from thence we passed by a street where that Pilgrime saw vs thought that we went from thence out of the towne and told you after as himselfe thought And when not fynding you at the Friars we returned to our lodging our hostesse told vs that you were gone out at S. Peters Gate which also was our best way We hastened to ouertake you as you did to ouertake vs and the faster we marched the further off we were the one from the other Minimus in principio error manimuâ— in â—â—â— Aug. euen as they that misse their way at a little turne at the beginning which increaseth at euery step and becometh so great as the way â—s long But to your riuer side againe Theodosius continuing his narratioÌ„ said As the Pilgrims sought which way they might passe I was in doubt whether I should returne or no iudging that you had not taken that way behold a troupe of horsemen crying to the Pilgrimes with their swordes in their handes and set vpon vs without doing vs any harme but taking vs prisoners and bidding vs to follow them and hauing brought vs to a deepe place of the brooke they made vs passe ouer vpon hurdels in some danger of drowning as I verily thinke some of the coÌ„pany were We found on the other side the whole troope with certaine poore merchants whome they lead prisoners also they parted them and sent them with the other Pilgrimes I know not which way to me they gaue a reasonable good horse and brought me into a meruailous thicke wood in the midst whereof they had for their retraite an old ruinous Castle which they had fortified with hand I was put in a chamber alone I recommended my selfe to God to the glorious Virgin as hartily as I could in that necessity Two houres after a boy brought me somewhat for my supper shewed me an ill fauoured bedsteed with a straw bed on it neere vnto the wardrobe to rest if I would I heard a great noyse in the hall where they supped and in diuers places of the Castle where they played at cardes and dyce crying and blaspheming continuing this stirre vntill midnight when they must go sleepe a little two men stood Centinels in two of the garâ—ets which looked towardes that way which we came some other watched also for their guard In the morning the Captaine called me and asked me who I was and whence I came and whence the other Pilgrimes were that were with me at the brooke I answered that I was a French man and came from Loreto hauing accoÌ„plished my Pilgrimage which I had promised to the mother of God and as for the other Pilgrimes I knew them not hauing met them there by chance He heard me courteously inough and caused me tâ— be caried backe to my chamber without saying any more where I remayned alwayes after the same sort some came in the day to visit me to marke my countenance as he told me of whome I shall tell you anone and they meruailed much that I made no greater shew of discontentment some interpreting it to be constancy other some alteratioÌ„ of my mind thinking that perhaps I could be content to change my long Pilgrimes staffe for a short sword and my buckeram cassocke for a coat of maile and to be one of their company Now all their occupatioÌ„ was to go hunt not beastes but men alwayes bringing in some new prisoners They rested neither night nor day as well their body as their mynd was in a continuall disquietnes and me thought I was in hell amongst Diuels being
suppose you could better penetrate then I. I stayed with great contentation in the first words of our Sauiour wherewith he did beare off the first assault of the enemy saying Matth. 4. Man liueth not only by bread but by euery word that proceedeth out of the mouth of God That is as I haue heeretofore heard our Preachers say by whatsoeuer God will nourish vs with all For in this answere I perceaued the wisedome goodnes and power of God who both could would and knew how to giue meanes to liue not only to man but to all creatures whereof some are nourished with herbes some with fruits some with water others with wind Man hath all the world and all creatures for his prouision and sometyme is miraculously sustained 3. Reg. 17. euen by the beastes themselues as Elias by the Crow yea euen by direction of beastes such as are hurtfull pernicious to the life of man as not long since I heard a notable example of a Pilgrime who was nourished diuers wayes with a stone which serpents had shewed vnto him Theodosius knoweth wel this story for he told it once in good company and if it please him to renew the memory thereof vnto vs he shall so farre solace our way Truly sayth Lazarus looking vpon Theodosius you may not refuse this liberall offer Theodosius answered seeing that Vincent is in company and hath so good a memory as to remember a history that I tould foure years since me thinkes he should rather pleasure and recreate the company therewith I remember that I haue forgot it replyed Vincent if you will haue me recite it first help my forgetfullnes and after I will do my best I see well quoth Theodosius Lazarus is lead away by Vincent and I must be condemned by them both to tell this history I am content to beare the sentence but if I performe it ill your eares shall beare the paine and pennance If I remember well sayth he then heare it as I learned it of that venerable Prelate Iohn Fisher an Englishman Bishop of Rochester A Pilgrime together with a serpent nourished with a stone in the booke which he put forth in the yeare 1526. against Oecolampadius the Heretike there he sayth that he learned it of Vesalius Groningensis a Frizlander a man of good learning and credit That a certaine Priest went into Italy about the beginning of winter yet it happened that one day in very ill wether walking vpon the Alpes he lost his way and turning heere and there at last descended into a valley Roff. l. 4. c. 22. con Ooecolam hoping there to find the right way where if night should surprise him he might also find some corner to couer himselfe from wind and snow but looking on euery part he found no issue or way to get out all the ground being couered with snow For his bed he espied a little hole on the right hand wrought naturally within the Rocke and a little plaine before it there he cast himselfe as into his graue not looking to liue for he had neither weapons nor munition to sustaine the siege of two so great enemies as cold hunger which already began to buckle with him and must needes shortly presse him without mercy and take him with out striking a stroke The Moone was at the full by good fortune began to shine the heauens waxing cleare a little after he had set himselfe supperles in his bed of stone he waked almost till midnight when he saw a troupe of great Serpents which came towardes his denne trayning al along the snow he was frighted at this sight and blessed himselfe and did not thinke that they had beene serpents indeed because he could not conceaue any naturall cause that should make them leaue their holes at this tyme and thus trayne vpon the snow and it came in his mind to thinke that it was some illusion of the nights fancies or perhaps some wicked spirits who came in that figure to disquiet him so he blessed himselfe againe and recommended himselfe with all his hart to God the B. Virgin The serpents approached and came to a stone close by his denne they go about it after they come to it and licked it He sate looking when they would leape on him entring into his denne to deuoure him But when they had taryed a while licking the stone they returned the same way they came He thanked God that he was deliuered from this feare and slept a little the rest of the night and was all the next day without eating or seeing any thing but the whitenes of the earth and the light of heauen In the second and third night at the same houre the serpents came againe and hauing done as they did before returned Then he persuaded himselfe that they were very serpents but he could not tell the cause why they should licke the stone In the meane tyme he was almost starued with hunger and thought that perharps those beastes did shew him what he should do to sustaine himselfe Therfore he goeth to the stone putteth his mouth to it and licketh it and as soone as he had licked it a strange thing he felt himselfe strengthned both against hunger and cold as if he had taken some restoratiue or some strange meat and in this sort he sustayned and defended himselfe all the winter long and a part of the spring vntill the moneth of April when the snow beginning to melte and the wayes to open he heard the voice of passengers whome he followed and set himselfe in way with them to finish his iourney Behould what you demanded of me and surely Vincent had good occasion to note the prouidence of God in those wordes of our Sauiour for it is easy to see in this example that God is all mercifull and almighty hauing alwayes care of his creaturs able to maintaine them not with bread only but of whatsoeuer shall please him yea euen with stones if he will And therefore Sathan though he were crafty on the one side in giuing the assault where he thought likelyest to haue sped The folly of the diuell he was notwithstanding a great foole on the other side in thinking it necessary to turne stones into bread to sustain the body it being as easy for the Sonne of God to draw nourishement out of a stone without bread as to turne a stone into bread for nourishment Loe quoth Vincent you are discharged of your history and I am contented Truly sayth Lazarus you haue reason to be contented and I know not whether we shall haue so good a dinner againe to day as Theodosius hath giuen vs for besides the spirituall refection he hath giuen vs also a good lesson teaching vs to expect with great fayth and confidence the assistance of our Sauiour both for body and soule in all our necessityes But sayth Theodosius seeing you would breake your fast vpon that little I had in the sacke of
set before the the house on a little banke they came to him and saluted him courteously and he did the like to them and with a friendly and kind countenance said vnto them My good brethren haue you not misled of your way Father quoth Lazarus I thinke you haue sayd true but fynding this holy place we are glad we lost our way for we hope that this good chance will set vs againe in our way and bring vs some good fortune besides It shall be you quoth he that shall comfort to our good Father for he doth willingly see all Pilgrims of Loreto whence I gesse that you come we come from thence indeed quoth Lazarus by the grace of God I will go tell him so much quoth the good man and went in where he met the good old Father coÌ„ming towards them knowing of the Pilgrimes coÌ„ming by secret reuelation so they made towards him and he towards them and imbraced them with a shew of great charity They were all much moued to see so venerable an old man all white yet right vp and vigorous with his long lockes beating vpon his shoulders and a long beard in a rugge gowne girded with a thicke rope buttened with a maÌ„tle of the same stuffe they saw not the hayre he wore next his skin He said vnto them My good brethren God be with you The good Angell hath brought you hither for my comfort and for your owne good I haue long desired to see some Deuote of the B. Virgin the mother of my Sauiour She hath directed you by a secret way to this little desert and hath withall deliuered you from two immineÌ„t dangers The one from theeues who this after dinner thinking you had more mony then you haue did watch for you in the right way to haue spoiled murdered you he that aduertised them was one of their companions who lay hidden behind the fountaine when you opened your bags for bread they remembred then well what they said when they found their peeces of gold and they harkened to the good old man as a Prophet who followed his discourse The other danger saith he you shall know by and by let vs now go salute our Sauiour the B. Virgin and so brought them into an Oratory where was a great Crucifixe of wood hauing on the right side a very deuout table conteyning the picture of the B. Virgin with little Iesus in her armes and on the left hand another table of S. Antony In this he vsed to say masse they prayed there a while and from thence he lead them into a little chamber ioyning to his cel which serued for a refectory gaue them for their collation a little bread and wine with a few cherries which the good porter had gathered a little before After he asked them of their Pilgrimage to Loreto of their fortunes and aduentures they told him in briefe the comfort they had receaued in the sacred House the miracles that are daily wrought there and finally their way and aduentures they had had vntill that time and namely th s of the robbers But Aime-dieu saith the Hermit you teâ—l me nothing what you saw and suffered in your pilgrimâ—ge of Palestine Aegipt and other countries bâ—yond the Sea The Pilgrimes were astonished to heare him name Lazarus by his owne name hauing neuer seene him before and perswading theselues fuâ—ly that this Hermit spake as a Prophet they cast themselues downe at his feet The Hermit lifted them vp streight and Lazarus said vnto him My reuerend Father we need not discourse vnto you what hath hapened vnto vs in diuers countries during our seauen yeares pilgrimage for as we see God hath reuealed it vnto you as well as my proper name which I changed into Lazarus thinking my selfe vnworthy to be called Aime-dieu that is a I ouer of God not louing him with that perfection and purity I should haue taken the name of Lazarus to remember that I am poore and needy The name is good saith the hermit and the inuention is better and speaking to them all three My good brethren saith he I will not put you to the paine to recount your fortunes it sufficeth me to know and thanke God therefore that you haue suffered much for his name and that you are Deuotes of the B. Virgin the most glorious mother of his Sonne As he said this the porter perceiued a far oft a great troupe of horsemen who galloped with all fury towards the hermitage and he cried out my Father we are vndone Feare not quoth the Hermit not being any whit moued we are stronger then they they were aboue fifty carying a cloud of dust which their horses raised in the aire As they came neere the hermitage they went thrice about it crying and shouting like mad men and after they returned whence they came without doing any more harme This is said the Hermit a company of souldiers pertayning to the Captaine of that towne whence you came who seeke nothing els but to hurt men or at least scare them And God did you a faire grace inspiring you not to stay at Mondeuil whereby you passed yesterday at dinner that you were not entrapped in the sedition that was raised a little after and to direct you this day to this place for without doubt you had suffered domage this is the second danger I signified vnto you before Blessed be God and the B. Virgin quoth Lazarus for this fauour all others we haue receaued from his holy hand as well which we know not as which we know Well saith the Hermit that you may haue occasion to praise yet more hartily that supreme bounty I will tell you the qualities of another Citty the mother of this out of the which he hath deliuered you long since a benefit which you must alwayes haue before your eyes The Pilgrimes shewed great desire to vnderstand of this Citty and her conditions which the hermit knowing by their countenance sayd vnto theÌ„ I will make you the description of this Citty by her causes and qualities and if thereby you shall vnderstand it you will be glad that I haue made you remember it The description of a mystiall Citty This Citty saith he is built in the midst of the earth yet neere vnto the Sea in a marish ground vpon great wooden postes the founder and gouernour therof was a naughty and seditious person who reuolting from his King built this Citty and made it his retraite and refuge of rebellion and a denne of wicked persons Insteed of walles he hath made great ditches to the which he hath raised high rampires of earth such as you haue seene if you remember and to the end to make himselfe strong against his lawfull Prince if perhaps he would force him to his allegiance he made both himselfe The laws of the world and his Citty vassall to a cruell Tyrant The lawes it holdeth are to loue none but themselues to haue
slept not seeing any of all this Lazarus commended himselfe and them as hartily as he could to God the B. Virgin and their good Angels consulted with himselfe whether he should awake them or no he coÌ„cluded that it was best so to do that they might set themselues to their prayers so he iogged them softly but neuer were men so amazed as they when their eyes were open and saw so many candles and folks they beheld that foule goate that lead the dance drawing his daÌ„cers in a ring skipping about with their backe one against another At the end of the place one vpon a banke raised of earth as vpon an Altar made a sacrifice in derision as may be thought of that which is don in the Church of God Vincent would haue cryed out but Lazarus stopped his mouth with his hands and bad him in his eare commend himselfe to God and sit still And although neither the Goate nor his Synagogue tooke any heed of the presence of these Pilgrims as God would haue it yet they felt the effect of their prayers for they could not performe to their mind their charmes and abominations and stayed many times looking about if they could discouer any person that might trouble them At last the goate listing vp his head perceiued the three Pilgrims vpon the Oake all the dance was dashed and all their action at an end and sodainly he dispatched vnto the oake three of his troope to whome he gaue the figure of Wolues who came straight to the foore of the tree lifting vp their heads towards the Pilgrims The Pilgrimes looked downe sadly vpon them againe without saying word not thinking that they would come vp to them but when they saw them clyme like cattes and come almost to reach them they soddenly made the signe of the Crosse all three cried out together as loud as they could Iesus Maria at which voyce the wolues fell downe vpon the earth like three sackes of corne and all the assembly vanished leauing behind them a smoke stench most horrible as if the plague had there burnt al the rags of her infection Then sayd Vincent neuer in my life was I so high mounted to see such dauncings and such a parlameÌ„t meeting of states or holding of estate and if we be out of daÌ„ger I will say we haue scaped faire I hope saith Theodosius we shal be acquited of feare We must not doubt saith Lazarus for we are in the protection of him who bridleth the fury of these rebellious spirits and without whose permission they can doe nothing the issue of this spectacle may shew vs how weake they are against the children of God for there were diuers diuels in company 66. persons besides against three poore vnarmed Pilgrims and they could not beare the sound of the name of Iesus his glorious Mother but alas in what estate are those poore wretches that by their owne sinne and folly haue enthralled themselues into the chaines of so detestable and shamfull slauery To serue God is honourable O my brethren what difference is there to serue our God and to follow the abominations of this infernall goate How will he handle them when he shal haue them his slaues bouÌ„d in his eternall prisons seeing he doth vse them so ignominiously whilst they attend to his seruice As Lazarus said this and all three gaue thankes to God for their deliuerance they heard a bell souÌ„d as a farre of which was the ringing to mattins at the Conuent of Bon-heur a league and a half from that place they thought it was the bell of some Church but knew not of what they were glad therof slept a litle wheÌ„ the day began to breake and that the starre of Andromades began to appeare aboue our Horizon Lazarus awakened his companioÌ„s aduertising them that it was time to be walking Theodosius and Vincent came downe first by the rope and Lazarus last hauing tyed it with a running knot that he might pull it downe after him They hasted to see the place where these wretches had held their Sabaoth there they found certaine gobbets of flesh rosted blacke of bread fruits which was the prouision of their banquet also a chalice and patten of siluer certaine candles of blacke matter and stinking some what like Pitch a slice of a Turneppe made blacke about the bignes of an host two papers in one whereof was written Hezares and some other barbarous and vnknowne names which were the names of Diuels Hezares In the other was a Catalog of the officers of this Hezares and what euery one should performe in his seruice The workes of witches which were to empoyson bewitch destroy the fruites of the earth make folkes sicke and to heale them or such like things by charmes and characters They found also a wolues skin and a peece of a parchment vnfolded like toile d'oignon and some graines of frankincense and other such abomiable trash some they cast away and some they caried to burne at their next lodging Vincent loaded himselfe litle knowing what imaginations that burden would breed him Theodosius tooke the chalice and the patten and wiping it with leaues put it in his bagge It was full day when they began to walke and sayd their wonted prayers for their iourny After euery one set himselfe to meditate a part the subiect of their meditation was of the Passion of our Sauiour The seauen and thirtith Day and the seauenth of his Returne 1. Of distraction and euagation of the mind in prayer 2. A Meditation of the Passion of our Sauiour CHAP. XVIII THE Pilgrims walked and meditated in the morning in great siâ—eÌ„ce but with much trouble for they felt no gust of deuotion in their soule EuagatioÌ„ of spirit and the more they forced and endeauoured to penetrate the mistery they had vndertaken the more they found themselues dry and distracted and which troubled them most was the matter of their meditation deserued much deuotioÌ„ So euery man examined his conscieÌ„ce to fynd out the cause of this drinesse and euagation of mind without discouering so much one to another Yet Lazarus perceiued somwhat in the countenance of his coÌ„panions outwardly that all went not well within and laboured for his part to follow a good threed of his meditation but when he saw that it went worse and worse The Diuels craft to trouble praier he perceiued it was an assault of those malicious spirits who incensed by the shame they receiued in their Sabaoth do reueÌ„ge themselues as wel as they can sending these waspes and flies of distraction into the fancy of them who shamed them and he remembred the importunate flying of the birds which flittered about the sacrifice of Abraham and which Abraham draue away with all his force and diligence after they had walked a mile the houre of meditation expired Gen. 15.11 Lazarus addressing himselfe to Vincent Well my brother quoth he how goeth
the world was busied in making good cheere some wicked Cittizens driuen with rage and enuy against them that had wonne the prize and against the Magistrates that by paâ—sicke senteÌ„ce had adiudged it them set fire to the towne house and raised in this publicke flame a most cruell sediâ—ion against the Cittizens diuided amongst themselues I found my self besieged in a lodging hard by the house with diuers othâ—â— merchants whome they sought to kill and had already broken downe the doores to enter fynding my selfe thus betwixt the fire and the sword without meanes to escape a miserable death I had recourse to God with al my hart making a vow to him that if it would please him to deliuer me from the danger of this dolefull day I would not deferre to dedicate my selfe wholly to his seruice and I was heard for I had no sooner pronounced this vow but I felt some body without seeâ—ng any that seized on me with great violence and carying me in the aire brought me hither in an instant into the orchard where I was found the last wednesday Therfore if it be God that hath giuen me will to doe well if it be he also that made me be thus caryed to follow his counsells your Fatherhood may iudge by the circumstances and not refuse to open if it please you the gate of mercy to a poore penitent with these wordes he began to weep and cast himselfe at the feete of Dom-Prior And continuing his discourse my Father saith he refuse not a prodigall child whome to saue the Sonne of God descended from heauen If you account me a thiefe I haue confessed and doe still that I am so but I am also penitent punish me here with you for satisfaction I will contribute my life and death with youâ— therefore reiect me not for being a thiefe our Sauiour would be crucified betweene theeues and at the tyme of his death he shewed so much and his last exploit of clemency and mercy was employed in the behalf of a thiefe But doe with me what you will I will not goe from that place where the Angell of God hath put me and so he held his peace sighing and weeping All that were present were much moued to compassion And Dom-Prior sayd vnto him with a graue and gracious countenance My friend your teares sighes make me belieue that you are touched by God and that your desire deserueth to be heard but weigh well your strength and the designement you vndertake and letting him kneele still to try his constancy and patience What he must doe who leaueth the world went forward with him saying My sonne you aspire to a high enterprise you must wholly renounce the world and all her vanities you must make deadly warre with your owne body by labours abstinence fastings watchings hairecloth disciplines other skirmishes troublesome painefull to a man that is worldly who hath nourished his flesh at a full table Math. 16.24 and a soft bed and which is most difficult of all you must renounce your owne selfe according to our Sauiours decree that is giue ouer your owne iudgement and will â—au 9.23 which are two of the most potent peeces of the soule and which a man can leaue with more difficulty then all the good of the world besides You must become a litle childe and when you shall iudge that any thing should be thus and thus done for you you shall be commanded the contrary when you would goe to the garden you shall be sent to the kitchen you will loue to sing they will set you to write and finally you must be ruled by the rules of religion and your superiours and not by your owne iudgement Are you content to contract with God and vs vpon these conditions My father quoth Gratian I desire not to be admitted vpon any other condition The world then to doe all that your rule and commandement shall bid me For as concerning the world I haue renounced it already and haue in horrour her vanities which to my cost I know to be deceitfull and pernicious experience hath taught me that lesson The flesh And for my Flesh I hope to handle it as it deserueth and payne shall be no great newes vnto it for it hath laboured allready and endured but too much for the world and for farre lesse wages then I expect for my labour in the seruice of God My iudgement and my will are no more my owne I now make an offering of them to God Proper iudgmeÌ„t and leaue them vpon his Altar in your hands and haue firme confidence in him who hath giuen me the desire to consecrate my selfe wholly to his seruice that he will also giue me strength to accomplish it This was Gratians answere which did woÌ„derfully content all the company and Lazarus turning to Dom-Prior My Father saith he your benignity cannot deny this request for it is iust the grant easy I am content quoth Dom-Prior but so that you will be content to yield to one small request which I shall make for him There is nothing in my power quoth Lazarus that I will refuse I require quoth Dom-Prior only that you would stay this day with vs nothing can be more reasonable nor more easy you shall comfort vs your friends to morrow is Sunday and this day a day of rest say the word and Gratian is receiued Father quoth he vnder correction you should haue demaunded some better thing you require nothing in this but to proloÌ„g your paine to your charge but seeing it pleaseth you that shall not hinder Syr Gratians contract with your Fatherhood Arise then my dearely beloued quoth Dom-Prior I imbrace you now as my litle brother you shall be no longer at prisoners table but sup with your host this night and to morrow god willing you shall haue a maister who shall begin to furnish you with the weapons of religion The rumour of this miracle was presently caryed ouer all the Conuent Dom-Procurator who was present all ioyfull beheld Lazarus I said wel Sir Lazarus that your coming would bring vs good fortune for not only you haue recouered vs our sacred moueables but haue also deliuered from suspicion this innocent and will be a cause to make him our brother It is not we answered Lazarus that brought good fortune hither but we found it heere But Dom-Prior was wonderfully glad of these good fortunes and namely that the Pilgrims would stay vntill the morning All the afternoone vntill Euensonge was imployed in seeing the parts and offices of the Conuent and the Cells of Religious They saw three goodly pictures in a faire chamber where they vsed to make their recreation The first represented on one side diuers persons who caryed their purses to the feete of certaine Prelates and on the other a great ship tossed in a terrible tempest the mast was brokeÌ„ the shipmen vpon the hatches casting all their merchandise
admirable in this kind for thereon God gaue within a cloud the Tables of his law with many admirable preparations of thunder lightning sound of Trumpet and other signes of maiesty and where Moyses twice remayned forty dayes and fourty nights without meat or drinke Exod. 24.18 44 28. all which thinges haue made this place venerable with an immortal memory There be a thousand places more sanctifyed with like visions of God and of his Angells The apparition of Loreto admirable but none was euer so noble in this respect as this heauenly House and Chamber For the embassage of the Annuntiation made therein was an apparition most noble and diuine in euery circumstance of the thing it selfe of the person that ordained it and of the person that did it and of the fashion and manner how it was done The Scripture sayth expresly that the Archangell was sent on the behalfe of God which is to shew the dignity of this mission as being appointed immediatly from God and of purpose for although all good Angels come vnto men by the ordinaÌ„ce of God yet the Scripture is not wont to expresse so much but leaueth it to vs to belieâ—e But heer it declareth it in expresse termes to signify some thing extraordinary euen as it telleth vs Gen. 1.26 that God wheÌ„ he would make man sayd Let vs make man to our similitude and likenes to teach vs say Deuines by these wordes of deliberation that it was a higher worthier worke then the creatioÌ„ of other things where God did not vse this ceremonious language although he made them all with wisedome and prudence By this expression then is signifyed the maiesty of this embassage and apparition as also by the person sent which was the Angel Gabriel one of the greatest in the court of heauen bearing the name of our Sauiour whom he announced Theoph. in 2. Luc. 〈◊〉 Proc. Episc in ho. assidente Nestorio Vide Saâ—mer l. 3. p. 25. for Gabriel signifyeth Man God as Doctors interprete it a name proper to Iesus Christ the only Man God called Archangell by the holy Fathers not as being of the first order of the first Hierarchy but a Prince among the Angels as are among vs the name of Archbishop Archdeacon Archduke and such like title of dignity and not of order So the Angell that shal giue the signe of the great and last day is called by S. Paul Archangell that is a Prince of Angells as also S. Iude calleth S. Michael Archangell in that sense that S. Paul 1. Thesâ— 4 6. S. Iud. ep Dan. 10.13 and the Prophets called him Prince of Angells It was also conuenient sayth S. Gregory that the Embassadour of so soueraigne a worke as is the saluation of men should be one of the highest and that he who should be sent to a Virgin in whome the Sonne of almighty God should be incarnate Greg. hom 43. should surpasse the excellency of all the Angells and be one of the principall Spirits and of the Seraphims themselues by speciall prerogatiue and to confront Lucifer and Satan who were Princes of the Seraphims and the first workers and messengers of the fal and ruine of mankind The manner of this apparition was rare and singular for we must not doubt but that he appeared with an outward maiesty meet for his person and message with an extraordinary light in the forme of a heauenly yong man his face shyning as S. Aug. ser 14. in natiuit c. 10. Augustine sayth his habit glittering with a maiesticall regard and admirable presence The salutation was also without example for though Angells heeretofore haue shewed themselues to Agar Gen. 21.16 Iud. 13.9 and to the mother of Sampson and diuers other women we read not for all that they saluted theÌ„ either much or little But the Angell not only saluted but most honourably saluted her which caused the B. Virgin who was as low in humility as she was high in other vertues to be troubled at so great and vnaccustomed prayses Some Deuines haue written Albert. magn in postil that there were two other Angells companions to Gabriel in this Embassage to announce in the figure of the Trinity the IncarnatioÌ„ of the Sonne of God which was a true work of the selfe same very Trinity though Gabriel only did speake Gen. 18. euen as the prediction of the birth of Isaac was giuen by three persons whereof but one did speake This apparition therefore wherewith this holy House was honoured The maiesty of the Embassage of the AnnuÌ„ciation of the Son of God was before all others full of maiesty for all the circumstances and particularityes are not found in any neither is there any in others which is not found in this The apparition made to Abraham was noble for that there was present the B. Trinity in the forme of three men heere the same Trinity was peculiarly present in each person the Father sending his Sonne the Sonne taking flesh in the wombe of the Virgin the Holy Ghost also ioyning in the heauenly worke of this Incarnation and besides this a principall Angell in maiesty an Embassadour of God almighty The vision of Iacob was but a shaddow in respect of this Gen. 18. as also was the burning Bush and that of Sinai Exod. 3. where God gaue his Law and let himselfe be seene only in smoke and lightning and heard only by a voice framed in the ayre and by the sound of Trumpet heere he gaue his Sonne the author of the law to make himselfe be seene in him to speake by his word and by him to giue the Law and saluation to mortall men and let his Angells appeare in the most beautiful forme that euer they were seen in worthily to announce the mystery of all mysteries This apparition therefore wherewith this Chamber was honoured was euery way diuine how many more thinke we haue there beene since Luc. 2.13 How often haue the Angels come to adore their Lord in his infancy in his tender youth as they did adore and sing vnto him at his Natiuity How often haue they come to serue him in this little Cabbinet Matth. 4.11 as they did in the desert And who can doubt but that they did continually assist his humanity in earth whose sacred diuinity they continually assist in Heauen And though the Scripture hath not expressed it in plaine words it hath signifyed it by silence thinking it needlesse and superfluous to specify that which euery Christian may iudge certaine and vndoubted this was then a house of continuall apparitions and heauenly vision and honourable in this respect aboue all other places of the world Places made famous by the habitation of holy men and Saints and that the house of Loreto is most honourable in this respect CHAP. XVI THE fourth quality that maketh a place honourable The 4. cause habitation of Saints is the dwelling and frequenting of great persons so