is perfect for ten is a complete perfect number all vnder it receaue increase and this none and all vnder it do take their parts and composition thereof being but repetitions of the partes of ten Ten the ground of al other nuÌ„bers or whole Tens 11. is 10. 1. 12. is 10. and 2. and so vnto 20. 20. is twice 10. 30. thrice 10. 100. ten times 10. 1000. a hundred times 10. 10000. is ten times 1000. a 1000000. is ten tymes 100000. and so forth infinitly in the composition of these numbers Ten is found to rule as the perfection of all It is ther fore a signe of the perfection of the law Psal 32.2 Psal â—49 3 which Dauid signifyed by his musicall instrument by his Harpe tuned with ten strings vpon the which he sounded the prayses of God The Pilgrime hauing learned al this shall say the law of God is perfect it is reason then to eÌ„deauour to performe it perfectly for how much better is the musicke so much better should it be song And this is that which God in plaine language sayd vnto Abraham â—oâ— 17.1 Matth. 5. Walke before me and be perfect And by the mouth of his Sonne to his Disciples and in them to all Christians Be yee perfect as your heauenly Father is perfect That is Goe foreward to the greatest perfection you can and follow as neere as you can the actions of your heauenly Father And he shall obserue that the Creatour marking the labouring parts of man with the same number hath made his handes and feet with ten toes and ten fingers to teach him by a naturall and domesticall document the perfection that should be in our works The affections are the feeet of the soule signifyed in our handes the executours of the Law and in our affections the feet and carriers of our soule in the way of the sayd law for they carry our soule to the execution thereof as our feet carry our body from one place to another He shall also conclude thus that seeing God would haue vs aspire to the perfect obseruation of his law that it may be perfectly obserued and that to the same end God will not faile to furnish that good will he hath giuen vs with necessary grace for otherwise in vaine had the law beene giuen if it could not be kept as in vaine is that musicke which cannot be song and the Law-maker should be vnwise to coÌ„mand that which cannot be obserued and vniust to inflict punishment vpon those which do not performe that which is not in their power These are the conclusions which the pilgrime for his profit and instruct on shall make of the first point of his meditation In the 2. point he shall consider another diuision of this law into two Tables The Law giuen in two Tables whereof the first concerneth the worship of God contayning the three first commandements the second that which appertayneth to our Neighbours comprised in the other seauen which diuision shall giue him to vnderstand that thinges pertayning to God must first enter into consideration and after that which concerneth men The third and fourth point of the precedent Meditation The loue of God and of our neighbour is the end of the Law and the obseruatioÌ„ of the law is proofe of the same loue Motiues to the loue of God CHAP. VIII IN the third point he shall obserue The end of the law is the loue of God that the commandements of both the Tables are giuen to exercise vs in the loue of God and to make proofe and tryall thereof by doing what is told vs as well for his seruice and in consideration of his greatnes as for the good of our neighbour for that he wil haue it so So that the groundes and end of the whole law is the loue of God teaching vs by the three first commandments to loue him in himselfe and for himselfe and by the other seauen to loue him in his creatures louing our Neighbour for the loue of him Therefore our Sauiour the soueraigne supreme interpreter of his owne law for he it was that before had giuen it to the Hebrewes reduceth all to Loue as appeareth by his answere he made being asked by a certaine Doctor what was the great commandement of the Law Matth. 21 Marc. 12 Luc. 10. Loue sayth he thy Lord thy God withall thy hart withall thy soule with all thy spirit and with all thy strength This is the first and great commandement and the second is like vnto this Loue thy Neighbour as thy selfe And concludeth All the Law and Prophets depend of these two Commandements S. Paul deliuereth the same doctrine Rom. 3. Charity is the fullnes of the Law This is the bond of perfection And againe The end of the Commandement is Charity out of a pure hart Coloss 2. a good conscience and vnfayned Fayth Al the law then consisteth in loue and charity and is giuen for loue That the obseruation thereof is a true meane to make proofe and triall of this loue towardes God the same Sauiour sayth in plaine termes of affirmation and negation If you loue me keep my Commandements He that hath my commandemeÌ„ts and keepeth them is he that loueth me he that loueth me not keepeth not my wordes And his well beloued Disciple S. Iohn sayth This is true Charity to keep his CoÌ„mandements And He that sayeth he knoweth God and keepeth not his Commandements is a lyar And S. Gregory sayth plainely Greg. hom 30. in Euang That the execution of the worke is the proofe of loue Wherof the deuout pilgrime shall conclude that it is not inough for to loue God duly to belieue in him but we must keep and practise his Commandements for Fayth without workes is dead Iac. 2. sayth S. Iames. The liuely fayth is that which is quickened with the fire of Gods loue which loue cannot be without mouing and stirring for it is an heauenly fire the worke is the true touch-stone of loue In the fourth point the Pilgrime shall set before his eyes some motiues to stirre him vp to the loue and seruice of God A motiue to the loue of God He shall consider who this Lord is hauing found by faith that he is an essence of infinite bounty beauty and wisedom a Lord most puissant rich and liberall he shall confesse it is a duty more then iust to loue seeing there is nothing more naturall to man nor more facile then affection for no man of what estate soeuer can liue without louing somewhat where should we rather fasten our loue Loue is a naturall affection then vpon an obiect so infinitly amiable Vpon bounty beauty wisedome it selfe and that bounty beauty wisedome infinite Vpon whome can we better employ our feare and respect then vpon a Lord that is Almighty Or where may we better bestow our seruice then to the honour of him of whome commeth all
that dolorous mystery when thy Sonne praying in the garden to his eternall Father in his agony swet drops of bloud in such aboundance that they ranne downe vpon the ground and after was by one of his disciples betrayed and deliuered to the ministers of the Iewes by whome he was taken and his hands being manicled with a cord about his necke was cruelly haled to the houses of Annas and Cayphas The Prayer I Humbly beseech thee obtaine for me of thy deare Sonne the gift and grace of true prayer and that in all my tribulations and afflictions I may conforme my will vnto Gods bearing them all with patience and that he will assist me in the agony of my death Amen Of the Whipping The Oblation O Virgin most afflicted I humbly offer thee 10. Aues and one Pater noster in memory of the griefe and shame which thy Sonne felt Dolo ∣ rous 2 when after all the scoffing beating and spitting of that darke and dolefull night the next day he was in the house of Pilate despised and put to shame being he that cloathed the heauens with beauty and is himselfe the most beautifull of all the children of men bound to a piller and whipped most cruelly with no lesse then 5000. stripes and more The Prayer I Humbly beseech thee aske of thy Sonne for me that he would rid me of all earthly affections giue me grace and courage to chastice and subdue myne owne flesh that it preuaile not against the spirit and that I may patiently beare the rods and chasticements which in this life his diuine Maiesty shall send me Of the Crowning The Oblation Dolo ∣ rous 3 O Virgin distressed I humbly offer thee 10. Aues one Pater noster in reuereÌ„ce of that griefe which thy Sonne our Lord Iesus-Christ suffered when the cruell tormentors crowned him with a crowne of thornes which pierced his most tender and holy head in such sort that his precious bloud trickled downe round about most aboundantly They mocked him also put in his hand a reed for a scepter striking him therewith on the head The Prayer I Humbly beseech thee pray for me that I may auoid all desire of pride presumption and may rather desire â—â—ame iniuries for my sweet Sauiour Christ his sake that in this life being crowned with thornes of tribulation I may deserue hereafter to be crowned with glory in thy blisse euerlasting Of the carrying of the Crosse The Oblation Dolo ∣ rous 4 O Virgin so darkened and filled with griefe sorrow I humbly offer thee 10. Aues one Pater noster for the sorrow thy holy soule felt when thou didst see thy dearely beloued Sonne led through the streetes of Hierusalem with proclamation condemned to death as a malefactour and disturber of the people carying all along that heauy Crosse vpon his weake shoulders and sawest him failing to the ground with the weight thereof with which dolefull sight thou wert euen pierced with griefe and sorrow The Prayer I Humbly beseech thee obtaine for me perfect feeling and tendernes of hart and compassion in these sufferings of thy Sonne and tâ—â—e repentance whereby I may weepe also for my selfe confessing correcting and satisfying for my sinnes and that with promptitude and alacrity I may carry any Crosse which God shall lay vpon my shoulders Of the Crucifying The Oblation Dolo ∣ rous 5 O Virgin spring and fountaine of teares at the foote of the crosse crucifyed in hart with thy Sonne I humbly offer thee 10. Aues one Pater noster to the incomparable griefe which thou feltst when in mount Caluary thou â—awest thy good Iesus that lambe without spot fastened to the Crosse with cruell blowes which pierced thy hart where after pardoning of his enemies and fulfilling the scriptures with a great cry and teares he commended his soule to his eternall Father thou sawest him yield vp his ghost The Prayer BY the greatnes of thy griefes which heare B. Lady thou didst suffer obtayne for me that I may pardon and loue myne enemies that our Lord may pardon me all my sinnes and not forsake me in the houre of my death but that hauing performed all my duty I may yield my soule into his holy hands Amen Of the Resurrection The Oblation O Queene of heauen full of ioy I humbly offer thee 10. Aues one Pater noster for the ineffable ioy thou tookest in the Resurrection Glori ∣ ous 1 of thy well-beloued Sonne when to thee before all others he appeared glorious risen from the dead and conuerted all thy sorrow into ioy and gladnes and after in token of his great loue and for confirmation of the fayth of this Resurrection he appeared often to his Apostles and disciples The Prayer I Humbly beseech thee procure me the true ioy of a good coÌ„science and that my soule may rise againe in newnes of life and manners and firmely belieue the misteries of the fayth which our holy Mother the Catholike Church teacheth Amen Of the Ascension The Olation O Glorious Lady full of comfort I humbly offer vnto thee 10. Aues Glori ∣ ous 2 and one Pater noster for the ioy thou haddst in the wonderfull Ascension of thy Sonne our Lord when thou sawest him with glorious triumph mounted vp accompanied with the blessed soules of the holy Fathers adored and worshipped of all the quires of Angels ascending into the heauens there sitting at the right hand of God his Father leauing thee heere on earth for the stay and light of his Apostles for the example comfort of his Catholike Church The Prayer I Humbly beseech thee obtaine for me that my hart may be lifted vp to loue heauenly things and that thou wilt be to me a sweete comforter in the iourney of this present life that I may deserue life euerlasting Amen Of the comming c. The Oblation O Excellent Spouse of the holy Ghost mother of the motherles comfort of the comfortles I humbly offer 10. Aues and one Pater noster to the sacred mystery of the coÌ„ming of the holy Ghost when Glori ∣ ous 3 in the figure of fiery tongues he descended vpon thee most B. Virgin and the whole company of the Apostles euen as thy Sonne promised in such sort did inflame and fill their harts that immediatly they began to speake in diuers tongues the wonders of God The Prayer PRay for me O B. Lady that I may deserue to receyue plentifull grace the gifts of the holy Ghost the language of ChristiaÌ„ loue in all my conuersation with my neighbours and perseuerance in vertue and all good purposes Of the Assumption The Oblation Glori ∣ ous 4 O Soueraigne Lady and Virgin the honour of mankind beauty of the heauens I humbly offer vnto thee 10. Aues and one Pater noster to the glorious mystery of thy Assumption when by the B. Sonne thou wert called to his euerlasting glory deseruedst at thy happy passage to
ng pag. 121 Chap. 29. A m dita ion of the 9. and 10. Commandements Thou shalt not couet thy neighbours wife nor his house nor his asse nor any thing that is his pag. 122 Chap 30. The Decaloge is a branch springing out of the law of nature A canticle of the Decaloge pag. 124 Chap. 31. Of the Euangelicall counsels of Grace gratuite and making gratfull and of the effects thereof pag. 127 Chap. 32. The 4. and 5. point of the precedent Meditation The 7 guifts of the Holy Ghost and the 8. Beatitudes pag. 131 Chap. 33. The Councels do facilitate the keeping of the Commandements pag. 134 Chap. 34. A meditation of good works pag. 134 Chap 35. Instructions remarkeable for good works pag. 137 A Canticle vpon good workes pag. 139 Chap. 36. A meditation of Sinne. pag. 139 Chap. 37. Of the 7. capitall sinnes commonly called Mortall and of their branches pag. 143 Chap 38. Of the 1. sinne which is that of Angels and of the 2. which 〈◊〉 Adam 〈◊〉 of the effects of â—â—em of sinne which euery man comâ—â—â—eth 〈◊〉 â—â—â—â—eth the thâ—rd sort pag. 144 Chap. 39. Effectâ— of sinne and diuers punishments pag. 147 Chap. 40. A meditation of death the first effect of sinne p. 148 Chap. 41. Diuers sentences of death pag. 150 Chap. 42. A medit of iudgment particuler generall p. 151 Chap. 43. The separation of the good from the wicked after Iudgment pag. 154 Chap. 44. A meditation of Hell pag. 154 Chap. 45. Other meditations of the paynes of the damned p. 157 Cha. 46. Of generall Confession the parts of pennance p. 158 Chap. 47. Prayers thankes-giuing to God and the B. V. p. 161 A Canticle to the glorious Virgin pag. 162 Chap. 48. Of choosing a good Gostly Father or Confessour p. 163 Chap. 49. Of the examen before Confession pag. 164 Chap. 50 How to examine our conscience before ConfessioÌ„ p. 164 Chap. 51. A prayer to say before Confession pag. 166 Chap. 52. The order we must keep in Confession pag. 167 Chap. 53. A prayer to say after Confession pag. 167 The Pilgrimes abode at Loreto Chap. 1. A Meditation vpâ—n the holy Eucharist pag. 169 Chap. 2. The first point Of three figures of the holy Sacrament pag. 170 Chap. 3. The second point Of the Maiesty of our Sauiour in this Blessed Sacrament pag. 171 Chap. 4. The third point Of the effects of this holy Sacr. p. 172 Chap. 5 A speach to God and thankesgiuing pag. 173 Chap. 6. How to heare Masse pag. 174 Chap. 7. How a Christian should behaue himselfe in euery part of the Masse pag. 176 Chap. 8. Of the Communion pag. 179 Chap. 9. A prayer before receauing pag 1â—9 Chap. 10. A prayer after receauing pag. 180 Chap. 11. How to heare a Sermon pag. 181 Chap. 12. Exercises of deuotion pag. 184 Chap 13. A meditation of the Conception of the B. Vir. p. 185 Cha. 14. Of the purity of ChristiaÌ„ actions in their intentioÌ„ p. 188 Chap. 15. A meditation of the natiuity of the B. Virgin pag. 189 Chap. 16. Of the B. Virgins auncestours and of the vanity of worldly greatnes pag. 192. Chap. 17. A meditation of the Presentation of the B. Virgin in the Temple pag. 193 Chap. 18. The third point of the Meditation Of Virgin and men consecrated to Almighty God pag. 195 Chap. 19. A Meditation of the Espousal of the B. Virgins with S. Ioseph pag. 199 Chap. 20. The second point of the Meditation Of the causes of the Mariage betwene the B. Virgin and S. Ioseph pag. 201 Chap. 21. Of the rare vertues of S. Ioseph pag. 205 Chap. 22. Of the incarnation of the Sonne of God Of the misery of mankind when this happened pag. 207 Chap. 23. The third point of the Meditation The desires of the Saints dead and liuing of the comming of the Messias pag. 210 Chap. 24. Of the Annunciation made to the B. Virgin by the Angell Gabriell pag. 212 Chap. 25. How the Sonne of God was conceaued in the wombe of the Virgin pag. 216 Chap. 26. Of the goodnes of God in the mistery of his IncarnatioÌ„ pag. 218 Chap. 27. Of the VVisedome of God in the same Mystery p. 220 Chap. 28. Of the power of God in the same Mystery pag. 221 Chap. 29. Of the Visitation of the B. Virgin pag. 222 Chap. 30. Of the Canticle of the B. Virgin Magnificat pag. 225 Chap. 31. VVhat the B. V. did in the house of S. Elizabeth p. 228 Chap. 32. A Meditation of the Natiuity of our Sauiour p. 229 Chap. 33. Our Sauiour encountreth and ouercometh vices in his Infancy pag. 232 Chap. 34. Of the Circumcision of our Sauiour and of the Name of Iesus pag. 234 Chap. 35. A Meditation Of the Adoration of the three Kinges pag. 238 Chap. 63. A demonstration of the power of Iesus in the adoration of the Kinges pag. 240 Chap. 37. Of the Returne of the three Kinges pag. 242 Chap. 38. A meditation of the Presentation of IESVS in the Temple pag. 243 Chap. 39. Ceremonies and feastes instituted for men to acknowledge Originall sinne the root of all the misery of mankind pag. 245 Chap. 40. Of the Canticle Nunc dimittis pag. 247 Chap. 41. The Pilgrimes prayer at his departure from Loreto pag. 250 Chap. 42. How the Pilgrime departed from Loreto pag. 253 The Returne of the Pilgrime of Loreto Chap. 1. THE first Day of his Returne pag. 254. Chap. 2. Meditations vpon the flight of our Sauiour into Aegypt togeather with his glorious Mother and Ioseph p. 256 Chap 3. 1. The fountaine of Bees 2. A dinner and meeting 3. Presages of eloquence and the nature of Bees obserued fifty yeares by Aristomachus 4. The wonders of our Sauiour going into Ae ypt 5. The tree Persis adoreth him 6. The Idols of Aegypt ouerthrowne 261. Chap. 4. The arriual of the Pilgrimes at the Farme-house 1. Tables of Loreto and of the flight of our Sauiour into Aegypt 2. The ship of the Ragusians deliuered 3. Two Capuâ—hines and three country men a Supper 4. Three Slaues 5. One of Prouence The B. Virgin starre of the Sea 6. The practise of the examen of Conscience p. 269 Chap 5. A Meditation of the historâ— of little Iesus lost found in the midst of the Doctours in the Temple pag. 2â—9 Chap. 6. 1. Our Sauiour manifested not himselfe vntill 12. yeares 2. Theodosius found 3. Caried away by the Bandites 4 Made prisoner with Lazarus and Vincent 5. The plea and answere of Lazarus 6. All three deliuered pag. 283 Chap. 7. 1. Theodosius taketh againe his Pilgrimes weed 2. recouÌ„teth his fortune 3. The conuersion of Tristram 4. how he spred an occasion to saue himselfe 5. Of the Bandites who left their sort 6. Theodosius escaped out of their company pag. 293 Chap. 8. A Meditat of the youth and dwelling of Iesus Chriâ—t his Mother and S. Ioseph in Nazareth pag. 303 Chap. 9. 1. A discourse with two
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
a certaine Paynim with good reason The holy Doctours and namely S. Augustine do thinke that it is in no sort lawfull for any man not only to tell a lye against the good of their Neighbour or the honour of Religion but not the least that may be not for recreation nor profit nor any thing in the world for that action or word cannot be vertuous which is done or sayd against the truth of God or with hurt of our conscience of which discourse he shall ayde himselfe to make a full purpose neuer to lye and so shall retyre himselfe The thirteenth Day A Meditation vpon the ninth and tenth Commandements Thou shalt not couet thy Neighbours wife Thou shalt not couet thy Neighbours house Exod. 20.17 nor his Oxe nor his Asse nor any thing that is his CHAP. XXIX THESE two Commandements shall be the matter of Meditation for the thirtenth day The beginning shal be as before In the first point the Pilgrime shal consider how these two Commandements do indirectly respect all the former but directly the sixth which forbiddeth adultery and the seauenth which prohibiteth theft so that those do bind the will haÌ„ds and feet that we neither consent nor proceed to the outward execution of the sinne S. Thom. 1. 2. q. 77. art 5. 2. 2. qu. 122. art 6. but these two doe command the will to rule the concupiscence and desires of the sense that they incline not to Couetise nor retaine any cogitation of what is not lawfull to doe by these is forbidden the deed and the wil of the deed and by these is forbidden in generall to imbrace any vnlawfull desire of reuenge of harme or the like and in especiall not to see or heare any sensuality or carnall thought with delight or pleasure nor admit any vnlawfull desire of other mens goods for such cogitation retayned with liking and consent is a sinne although we passe no further or haue no will to put it in execution euen as he that of brauery or lightnes of hart should receaue malefactours willingly see them and make them good cheere is intangled in their crime although he be not nor would be eyther counseller or cooperatour to their offence For the second point he shal note that this prohibition of carnall desire extendeth it selfe to that which may cause it also as to eating drinking disordinatly Il thoghtes forbidden and all that may cause theÌ„ which are neere and next causes of adultery vaine and superfluous attire wanton bookes lasciuious pictures curious sightes and such other baites whereof we haue spoken before For the third point he shall consider that carnall thoughts not consented vnto but rather resisted and reiected are not only no sinne but also matter of merit and therefore the deuout soule must not be dismayd when she feeleth against her will those thornes of her flesh as the Apostle when he sayd I know that in me that is in my flesh there dwelleth no good Rom. 7. I see another law in my members fighting against the law of my mind and making me captiue to the law of sinne which is in my members The corruption of his flesh made his members rebell and made warre against him but he resisted wonne the victory ouer his rebelles he would gladly haue beene altogeather deliuered from them but they will beare vs company as long as we liue heere These are the thornes and thistles of our cursed earth friends to our enemy from which we cannot be altogeather exempt in this life It is reserued for the next Gen. 3.17 where without all rebellion our soule shall rule and reigne in her body in pure and plentifull peace and therefore she must not loose courage if she be assailed but rather reioyce that she may with the grace of God ouercome all assaults if not without any pricking yet without any deadly or mortall wound and of these briers to erect monuments and trophies of vertues and gaine a crowne of eternall glory by the victory The speach shall be to Iesus Christ in these wordes A prayer to Iesus Christ Heere it is O Redeemer of my soule that I haue need of thy help valiantly to fight my selfe against my selfe to get a goodly victory ouer my selfe by resisting and ouercoming my owne flesh If thy strength will assist I am strong inough with my weakenesse to go conquerour from the combat therewith I shall be maister ouer all couetise and be a faithfull obseruer of this thy Commandement neither shall any enemy stand in my handes but I shall tread them vnder my feet My sweet Iesus my Lord my hope and my strength thou madest thy selfe little and weake to make vs great and strong reach thy hand to thy poore seruant help and rectify my crookednes rule and direct my senses and cogitations according to the purity and right of thy holy law that my lookes and my loue may leuell at nothing but thy beauty my eares to thy wordes and my handes to thy commandments that nothing may settle in my soule but for the desire of thy glory and for sorrow of my sinnes that my appetite and couetise be not of the flesh but of the spirit not of earth but of heauen and that I may sooner giue to my Neighbour of my owne then vniustly desire any thing that is his that my hart may be full of thee and empty of all the rest for all besides thee cannot content me thou art the only center of my soule the All of my nothing and the heap of my happines The After-dinner and Euening of the thirteenth dayes Iourney The Decalogue is a spring or branch of the law of Nature CHAP. XXX THE Pilgrime hauing now runne ouer all the ten Commandementes in particuler in the afternoone returning as it were to the whole and entire subiect shall shut vp his circle resuming the compasse and contents of the Decalogue in generall discoursing vpon those three instructions which the Christian and Hebrew Doctours haue noted The Decalogue is of the law of nature The first is that these ten Commandements are conclusions and branches of the law of nature This law is a natural light giuen by God teaching certaine generall maximes out of which doe rise as out of rootes certaine documents like little springs or branches One of these Maximes is VVe must do good Psal 33. 36. 1. Pet. 3. Rom. 12. Math. 7.12 Luc. 6.31 and flye euill A maxime marked by Dauid when he sayd â—â—rne from euill and doe good And afterward by S. Peter and S. Paul Also we must do vnto others as we would be done vnto our selues and not to do vnto others what we would not haue done vnto vs. A maxime expounded by Iesus Christ in these termes All that you would haue men do vnto you doe you the like vnto them for this is the law and the Prophets Also VVe must soueraignly loue him that is all goodnes soueraignely feare him
coÌ„fession by the viewing of our sinnes thus altogeather and make vs more ready and prompt to satisfy by good workes more capable of the mercy of God by our humility it stirreth vs vp more effectually to the loue of God making vs see his long patience hauing so long tyme mercifully supported so many faultes of ours It giueth meanes to repaire our negligences which might peâ—hâ—ps haue happened in the precedent Confessions and putteth the Conscience in great peace ioy and tranquillity for afterward And therefore it is good to vse it often namely from yeare to yeare not of all their life but of the sinnes of that yeare though they haue beene often confessed within the yeare but that it be done alwayes with the counsell of a sage and discreet Confessour The Diuell who is Father of the Proud hateth all confessions of Christians Why the Diuell hateth coÌ„fession but specially those who doe more humble the deuout soule put it in better estate more easily to obtaine pardon and grace therefore as a crafty and malicious workemaÌ„ he withdraweth them by feare and shame as much as he can and by other lets whereof the Pilgrime must take good heed and arme himselfe with a strong resolution to breake couragiously through all the snares of this deceauer There is also another Confession generall in another sense Generall confessioÌ„ in common before chap 8. in the Pilgrims preparation when one confesseth to God without a Priest which may be called Generall which should be made often in the day with the ordinary Confiteor or otherwise as we haue sayd before This we speake of heere is the Generall Sacramentall But whether the Pilgrime maketh this Generall or els hauing made it already confesseth now since his last confession he must vpon so good an occasion exactly cleanse his conscience of all sinne and therefore to prepare himselfe well he shall bestow that morning in the meditation of pennance well to doe it in confessing himselfe and attending to other good workes his Meditation shall haue the whole and entiere pares The accustomed prayer preparatory The first Preamble shall represent Adam and Eue put out of Paradise to doe pennance all their life long and our Sauiour and his Precursour Saint Iohn Baptist Matth. 2.1.4.17 beginning their preachings to men themselues hauing â—â—ad all their life in pennance What penance is The first point shall shew that pennance is a Sacrament wherein the sinner duely confessed and contrite receaueth absolution of his sinnes which power of absoluing was giuen to Priests by Iesus Christ Conc. Tri. sess 4. c. 1 Can. 1. Conc. Câ—st sess 15. Ambr. l. 1 de Poenit c. 2. 7. Conc. Tri. sess 14. c. 6. Can. 10. Ioan. 20. when he sayd to his Apostles in their person to all Priests Receaue the Holy Ghost whose sins you forgiue shall be forgiuen and whose you retaine shal be retained And againe All that you bind in earth shall be bound in heauen and all that you loose in earth shal be loosed in heauen It is God then that absolueth by the seruice of the Priest and not the Priest by his owne power The second point shall note that to obtaine the fruit of this Sacrament and to be reconciled to God three thinges must be done The first to leaue and detest his sinnes and make a firme purpose to sinne no more for such is truly contrite The second to confesse The third to satisfy for as we haue offended God in three sorts by hart by word worke so by the same meanes we must recouer his fauour grace as the Scriptures Psal 50. 1. Ioan. 1. and the Holy Fathers doe teach vs Thou shalt not despise a contrite and humble hart this is the first Let vs confesse our sinnes this is the second Redeeme thy sinnes with almes this is the third Ioan. 4. So it is sayd that the Niniuites turned themselues to God cryed vnto him cloathed themselues with haire and fasted Luc. 15. And the prodigall Child rose cried Peccaui and submitted himselfe to punishment S. Chrysostome sayth Contrition is in the hart De poenit tâ—ni 5. Confession in the mouth and all humility in worke This is perfect and profitable Pennance And S. Augustine God healeth those that haue a contrite hart healeth those that confesse healeth those that punish themselues In Psal 146. The other holy Doctours and Saints write in the same stile The third point shall first consider that the detestation hatred of sinne required to contrition is grounded in the loue of God True peÌ„nance fouÌ„ded in the loue of God and not in the feare of hell or other temporall euill that is to say the Penitent must be sorry that he hath sinned because he hath offended his Creatour not that he hath incurred punishment of Iustice to purpose also heereafter to auoid sinne for the loue of God with a filiall feare and not for any other euill which shall be a seruill feare In the second place he shall renew in his memory the principall qualityes of true Confession which are ConditioÌ„s of true Confession that it be whole and entire that is of all his sinnes he can remember since his last confession that it be Simple without affectation of superfluous or choice wordes also Faythfull declaring his sinnes with their circumstances in truth as before God who seeth all accusing not historically that is in way of accusing our selues and not as telling a tale or story and finally Humble and respectiue as comming from a contrite and an humbled hart accusing it selfe before the Maiesty of so great a God offended and asking pardon In the third place he shall note Satisfaction a marke of the goodnes and Iustice of God that Satisfaction which maketh the third part of pennance doth not any thing derogat to the Passion of our Sauiour but doth honour it more for this Passion hath truly satisfyed for vs paying for vs to the diuine Iustice that fine which we could not pay to deliuer vs froÌ„ eternall death but it was with a condition that we should contribute of good will what we could satisfy also by the merit of the same Passion But as it is more honourable to God to worke miracles not only by his owne handes but also to giue power to his seruants to do the like so is it greater glory to our Sauiour to make his seruants works meritorious satisfactory then if himselfe alone had merited and satisfyed But in tne end of the reckoning as al good coÌ„meth from him as from the first fountaine and spring so all the prayse of our satisfaction will redound vnto him as to the last end Prayers and thankes-giuing to God and the Blessed Virgin CHAP. XLVII O Lord behould me at last arriued by thy fauour at the place I haue long desired there to cleanse the spots of my soule and to beautify it with the
among such a company of theeues sauing for the comfort I had to suffer some thing for Iesus Christ who endured death for me betwixt theeues and to consider on the one side the grace God had done me in giuing me the feare loue of his lawes and on the other side the misery of those poore rogues who suffered so much euill at the last to endure the heape of all euils Alas said I within my selfe if thou didst endure but as much for heauen as these do for hell if thou wert as constant to employ thy selfe in good works to passe whole nights in prayer to saue thy selfe and others as these do whole dayes in workes of iniquity and vndertake a thousand paines in discomodities of body and soule to destroy other men themselues O Lord of the whole world I render thee immortall thankes for all benefits bestowed on me of thy infinite bounty and beseech thee by the same bounty to enlarge my hart and to make it more capable of thy heauenly loue to increase the strength of my soule that I may suffer more and with a better courage for the glory of thy name Open the eyes of these poore blynd soules giuing them to see the indignity of their condition and the miserable estat of their soule or els take from them all meanes to do any more harme In these and the like discourses did I passe day and night and learned to make purpose of liuing better of the disdaine I conceaued in the ill life of this people as it happeneth oftentimes that by the contemplation of the foulnes of vice men betake themselues more earnestly to the loue of vertue Now there was amoÌ„gst them a certaine yong man called Tristram about 25. years of age born of a good house neighbour to France valiant and expert in armes The conuersion of Tristram and in that respect much esteemed by their Captaine who seemed to haue some particular compassion of my captiuity and came often to visit me asking if I had need of any thing that was in his power he came one day among others and sayd to me in secret Friend Theodosius for now euery body knew my name for that I haue holden you for a man of honour and conscience euer since I first knew you I desire to declare one thing vnto you which is very important but you must sweare secrecy Syr TristraÌ„ sayd I theÌ„ if the secret be against God or iustice I pray you tell it me not no saith he the thing that I meane to tell you is iust and the intention good and therefore I wil tel it you Then I promised him on faith of a Christian Pilgrime that I would keepe his secret he said this is the matter They heere haue resolued either to make you follow our manner of life or els to kill you for ransome they looke for none of you All that haue come to see you haue beene so many spies to sound you and see if there were any hope to persuade you wherein they make diuerse and different reportes to our Captaine and therefore looke to your selfe thus much I know because I was at the counsell and deliberation when it was taken When I heard this sectet I doubted whether himselfe also came to sound me and to feele my resolution neither was I deceaued though he did it with a good intention and meaning and therefore I answered him roundly that I was ready rather to dye theÌ„ make shipwracke of my conscience yea or of my reputation and honour in imbracing a vocation proper not for Christians but for Tartars or Ethiopians who beleeue neither hel nor heauen and I should make a dolefull reuolution of my Pilgrimage to become of a Pilgrime of Loreto a robber thiefe This answer pleased him much though I did not make it therefore but only to declare vnto him my mynd in respect of God and as a man of honour and an honest man as he esteemed me Continuing his discourse he tolde me Friend Theodosius I would know this of you I greatly commend your courage and am not deceaued in the opinion I haue of your vertue But this is not all I tell you further that I am determined with what hazard soeuer to leaue this Labyrinth into which I was drawne fiue yeares since by the â—â—and of some and myne owne folly neitheir can I endure to stay any longer in such a dungeon the very image of hell This is the principall point which I desire you to keep secret and to assist me with your prayers that I may put this proiect in execution and deliuer my selfe from these chaines though for regard of your selfe I aduise you to dissemble a while make no difficulty in leauing your habit and taking another when they shall offer it you for therwith they wil beginne and in the meane time seeke occasion to saue your selfe when it shall be offered which in my opinion will be shortly I shall waâ—te from one houre to another with good deuotion to put in execut on my own designes of leauing this lewd execrable life Here also I thoght he dissembled as it were by digression to persuade me to make me by little little to passe by the midst from one extreme to another so I sayd vnto him A strong resolutioÌ„ Syr TristraÌ„ I haue told you my resolution there is neither death nor torments that shall make me swarue froÌ„ honesty nor to do any thing contrary to the law of God the faith of an honest man for my apparrell it is in their poer to take it away and giue me other such as they please so it be without my fault it is all one to me to be in my shirt or to be clad in sackcloth or silke our Sauiour was spoiled of his cloathes and clad in derision in a royall robe For the rest Syr TristraÌ„ if you speake in good earnest your resolutioÌ„ is worthy of a noble courage and you shall haue the honour thereof towards God and man and doubt you not but he who hath opened your eyes to discerne the danger you liue in will also giue you meanes and direction to performe your desire I shall not faile to help you with my poore prayers if they can preuaile any thing with God in any sort wherein my industry may be employed He seeing me speake so frankly and hartily imbraced me and sayd Syr Theodosius I reade in your wordes the sincerity and the magnanimity of your courage and count my selfe happy in the midst of all my misfortunes to haue beene acquainted with you for not onely you haue confirmed me in my designement but also haue giuen me a certaine hope happily to put it in execution by the help of God and of the B. Virgin vnder whose protection you walke her pilgrime and began to weepe then I doubted no more of his vnfaynednes but firmely belieued that he spake from his hart I
encouraged him further with the greatest shew of friend ship that I could and counsailed him to make a vow to our Lady of Loreto which he did most hartily and departed for that time In the morning which was yesterday How he found an occasion to escape the sixth day of the moneth and the seauenth of my taking and imprisonment a little before dinner he came with more secrecy than before and told me that towardes night the troupe would dislodge from that place by reason of a rumour they had heard of certaine men of warre which were come to buckle with them and how to that end they had sent forth some to discouer the matter and this quoth he is I hope the occasion which I watch for to saue my selfe and whereof you may also help your selfe for in the night if there happen any encounter it is easy to take either party yea quoth I if we be not surprised and entrapped by the enemies I cannot quoth he fall into the handes of any enemies whome I feare so much as these being that these do often kill both body and soule As we were vpon these termes the boy of my chamber brought me a loaf a peece of biefe for my dinner Tristram went out of my chamber I passed all that after dinner in prayers and sighes desiring of God light and direction that in so dangerous a company I might do nothing against his honour and that if I should suffer any thing it might be without my fault and with perseuerance in his holy loue I prayed also hartily for good Tristram that he might happily ridde himselfe from those bandes for all the troupe that God would inspire their mynd to liue better About two of the clocke they dispatched spies to diuers places to haue intelligence of the souldiers comming whome they feared about seauen a clocke came those whome they had sent before saying for certaine there were souldiers in the field who came directly to that place The Captaine thought it dangerous to stay there any longer The theeues forsake their sort he caused the Trumpet to be sounded low through all the Castle and all about euery one heard the alarme and was ready The boye of my chamber came to call me and brought me to a stable where they brought me a Curtali sadled with a sadle of warre and well furnished and bad me mount without saying any more or giuing me any weapons I mounted guirded with my Pilgrimes weed with my beads which I had about my necke for a scarfe and my Pilgrimes staffe euery man laughed to see such a Lance-Knight and so resolute in their company so we parted in hast without our supper and walked foure houres in great silence often staying to harken or attend one another we wrought our way through very thicke woodes and hard to trauerse and were many tymes fayne to passe a row in little by-paths where six men in ambushment might haue defeated vs all I marked and so did almost all the souldiers certaine sparkes of fire blew tending towardes greene which appeared in the ayre and ouer the heades of euery one and very neere like to the wormes which shine in the month of May where we dwell some tooke this for a presage of good fortune as Mariners when they see any such light which they call the Starre of the Sea appeare in the obscurity of any furious tempest for my part I did interpret it a signe from heauen menacing and warning euery one to looke to his conscience and me thought it was a Synderesis or naturall light which was signifyed by these sparkes which is giuen by God to euery sinner to make him see that he doth ill and to bite his conscience About midnight we came to Millet whether you went to heare nowes of me we went from thence and tooke a little refection insteed of a supper and fed well our horses About morning when our Captaine saw the tyme of departing approached he called me and sayd with a merry countenance My good friend Pilgrime what thinke you of this kind of life My Captaine quoth I in truth it seemeth to me very painefull and this great labour deserueth to be employed about some good subiect He replyed are you resolued to sight if necessity driueth vs to it Captaine quoth I if it be to fight with the Diuell I haue good courage and am well armed for the purpose with my beads and staffe to breake his hornes If your courage serue you to encounter to puissant an enemy quoth the Captaine I do not thinke you will runne away from men and because I haue a good opinion of your valour I will put you in another attiâ—e furnish you with weapons for it is not meet you should be with vs in this array And commanding me to put off my prigtimes weed he brought me a souldierly suite that Theodosiu attyred like a souldier wherein you saw me enter to assault the Fort wherein you were in garrison with the Hare your Centinell Lazarus and Vincent laughed but I laughed not quoth Theodosius hearing my Captaine say thus but I was put into an extreme perplexity fearing on the one side to be brought to some ill exigent to loose either coÌ„science or honour dying with such people I stood resolued rather to loose all thinges then do any thing vnworthy a Pilgrime of Loreto or an honest Gentleman I answered my Captaine that he should haue no dishonour by my seruice with which answere he was content and Tristram more who attended the houre when the Captaine should do that act The host of the lodging tooke my staffe my cassocke and my cloake of him I thinke the Pilgrime bought it my beades I kept Then Lazarus lifting vp his handes to heauen I thanke the diuine goodnes sayth heâ— that a little before this your great affliction he presented you vnto myne eyes that I might pray for you for about this midnight past I dreamed that you were before me desolate desyring my prayers and I leaped off my bed asking Vincent if any body were in our Chamber Theodosius escapeth out of then company I remember it very well quoth Vincent From thence we came into the wood sayth Theodosius following his tale where you saw vs soaring and coasting attending for newes from our spies that were sent forth the man you saw slaine was a poore Merchant that passed that way whome two foot-men spoiled and left halfe dead whereof one was taken this day noted by the dog as you saw And as we stayed all our spies with one accord did assure vs that the Prouost-Marshall was at hand and a great company with him We fled apace whetâ—er our Captaine lead vs by good fortune my horse running with a great swiftnes entred on the left hand among certaine rootes of an old Oake halfe bare and vncouered stumbled so rudely as he cleane brake his legge and cast me vpon
that the estate of merchandise which attendeth to the world and hath nothing for her end but wealth is a great stoppe and hindrance to Christian life It is our Sauiour sayth Lazarus who saith it is impossible to serue two maisters and compareth Riches to Thornes Mat. 6.24 but this rule and this Parable do not condemne the estate of Merchants nor riches neither for both before and since the comming of our Sauiour there were many Merchants Math. 13. and rich men too good seruants of God they cōdemne only the folly of those who calling themselues Christians that is seruants of God and disciples of Iesus Christ will also haue the World for their maister obeying and pleasing it who say they serue God and suffer themselues to be carryed away by riches who behold heauen with their left eye and earth with their right who take on both sides and finally who saile to East and West both at once Our Sauiour then sayth not that it is impossible to be a good Christian a good Merchant but only sheweth it to be impossible to set their loue vpon the World and earthly goods and withall worke their saluation which is very true doctrine therfore it is the loue of the world auarice that crosseth Christian vertue not the estate of a Merchāt And in that sense S. Paul sayth They that will become rich fall into temptation 1. Tim. 6. the snares of the Diuell and into many foolish and hurtfull desires which drowne men in destruction and perdition for Couetise is the root of all euill So that if the Merchant driue away all auarice and couetousnes from his shoppe he shall receaue no more impediment of doing well by his estate then the Iudge doth by his office or the Souldier by warre Friend Pilgrime quoth the other Merchant you haue touched the point A man may be a good Christian a good Merchāt both for doubtlesse if the Merchant be not worldly or couetous he may be a good Christian but how many such doe you see In my opinion it is as easy to find a white Crow or a blacke Swan or a Pike without a bone as a Merchant without Couetise Syr quoth Lazarus will you condemne all Merchants of that fault And Syr quoth the Merchant can you name me one Merchant who would not gaine and be richer still Syr replyed Lazarus it is another matter to haue a desire to gaine honestly and make a reasonable profit of ones mony and paines another thing to be couetous for the second cānot stand with a good Christian conscience the first pertaineth to his estate and hindreth not a good Merchant but that he may be a good Christian also For a well ordered desire to get his liuing and to gaine by buying and selling neuer compelleth any man to do any thing against Gods law but auarice will lay his fingers on all and will fill his pouch with all manner of gaine It wil make him corrupt his ware take vsury loue his shop better then the Church his counting-house better then the Altar and a reckoning better then a Masse or a sermon Effects of couetise It will make him loose his soule and heauen rather then his earthly riches It is auarice therfore that alwayes corrupteth the merchant and his estate but not that the estate is contrary to the obseruation of the lawes of God And if there be any difficulty of working saluation in this calling besides auarice it is a common case to all estates for in euery one shall a man meet with difficultyes which may turne him from the way of well doing if he will suffer himselfe to be turned out In being a King a Iudge a Captaine and the like There are the like also in euery age Youth hath her faultes All estats and ages haue their difficultyes and old age hath hers and other ages haue theirs but as for these obstacles we do not condemne all estates ages so must they not make vs condemne the estate of Merchants for these are not impossibilityes to liue well for so all the world must become Religious but matter to merit in euery vocation For the more difficulty there is in any worke so much more is the vertue and reward and glory in ouercoming it No estate without difficulty To thinke we may exercise any estate in this mortall life without difficulty is to imagine a Sea without tempest or a Warre without encounters The Religious themselues who at one blow haue broken the greatest difficultyes casting from them the baggage of the world and haue entrenched themselues within the counsels of our Sauiour out of the wyndes and stormes of this worldly sea are not exempt from all difficultyes for they carry their flesh about them which is a seminary of many troubles and the Diuell goeth euery where Euery man carryeth his Crosse Math. 16.24 Marc. 8.34 who alwayes cutteth worke for our infirmity and euery where ech man carryeth his Crosse for that is a decree pronounced by the mouth of our great Maister It is true that all do not profit thereby because they carry their Crosse ouerthwart without merit as without patience Syr sayth the Merchant if difficulty make merit and glory then our condition and that of worldly men is in better case then the Religious for that we haue more difficulty to be saued without comparison I answere quoth Lazarus that worldly men haue more difficultyes and letres of saluation then Religious yet for al that they haue no more merit but much lesse because they breed the causes of their owne difficulty and fasten the fetters on their owne feet Whereas the Religious do ouercome at one blow all the chiefe difficultyes pulling themselues out of the presse of the world with a resolute mind forsaking all things to submit themselues wholy to the seruice of God which are too great exploites of a noble mind the one of fortitude and the other of Charity and if after they haue lesse difficulty to liue well they misse not therefore of more merit for it is the fruit of their victory and a continuall prayse of vertue to them valiantly to haue passed through the bowells of their enemies and an increase of glory to haue chosen so noble a field to fight in and therein to gaine the crowne of euerlasting glory The excellency of an estate doth not consist in the difficulty but rather in the goodnes and beauty of her actions Wherein cōsisteth the excellency of an estate as in the foundation and of the end thereof as in the crowne Therefore the vocation of Theology is preferred before that of Phisicke because it hath a higher subiect which is God and a more noble end which is the health of the soule wheras Physicke respecteth onely the body and the health thereof though physike perhaps may haue more difficulty then the other Also when the difficulty cometh of the excellency of
of earth for that her defences are but bottoms and hils of errour and pride The first founder made himself vassall and tributary to a Titant for Selfeloue all the burgesses of that citty are alwayes rebels to God tributary to the Diuell him they haue loued to him they haue bowed their knee though a tyrant of all tyrāts the most cruell that euer was seeke help of him against their God The fundamentall lawes of that Citty are those fiue I touched before the first for each man to loue himself The laws of selfe-loue and the world and euery thing for himselfe for the humour of the world worldly men is to affect onely their owne particular profit hauing clean banished out of their hart the loue of God and their neighbour The 2. to haue no Religion to vse and abuse all for their temporall commodity this is to too much verified by the experience of all the children of this world whose common custome is to make Religion a pretext of their designements and to make vse of the name of God for their owne glory very hypocrites and sacrilegious impostors To haue no Religion To authotize vice and disgrace vertue The 3. to cast down vertue and set vice aloft according to this law the world prayseth those that liue in delights as most happy and the pleasures of the body as the ioyes of felicity It cōmendeth the couetous as prudent to aduance further their own affaires It bosteth of the ambitious calling them men of valour and courage and therefore it is that this Citty is filled with the brood of these families To sow discord all great courtiers of Mere-folly The 4. is to loue and sow dissention and to entertaine subiects with false reports calumniations and other malicious meanes thinking that by their discord and debility their estate should be strong and firme And as the Kingdom of God is peace and charity and his spirit is to nourish and mainteine peace so the Kingdome of the Diuell the estat of the world is trouble hatred the spirit of the world is to make discord when there is question to do euill To promise riches The 5. is to entice deceiue men by the promise of riches honours which passe vanish so many abused do perceiue whē they come to dy though late that all they haue gotten is but shadowes dreames Psal 75.6 The rich men saith Dauid haue slept their sleep in the end found nothing in their hands They haue passed this life as a dream resting themselues on the saffran bed of their riches and at the end haue found their braines troubled with fumes their hands empty of good workes their conscience loaden with sinnes These are the lawes of this world and of this Citty And as her lawes are but disorders so is her fayth perfidiousnes her end nothing els but to ruine her acquaintance and to send them to the slaughter that serue her best and are most faithful vnto her will you see this Cast the eyes of your memory vpon the histories of all ages passed how many gallants hath she precipitated into confusion after they had a while runne the race of their vanity in the sight of men How many hath she most miserably strangled that had to her performed most faithfull seruice Was there euer any that more honoured or better serued her then the Assuerus Caesars Alexanders Pompeies Neroes Diocletians Decians and other like Princes and Lords of her Court great admirers of her maiesty sighing seeking nor breathing any thing els but her greatnes hath she not made them all dye death euerlasting Thousands see this at euery moone and euery day but the world is such a cosener that it bereaueth mortall men of their senses and men are so foolish and simple that stil they suffer themselues to be seduced by her gaudies present delights so that they honour and serue her as their soueraigne Lord not able to open their eyes to behold eyther the misfortune of others or their own danger nor their eares to heare the voice of the iustice of God who threatneth them The good mixed with the bad in this world and perseuer in such sort vntill they be ouerwhelmed in the ditches of their enemie without help or hope euer to come out Now God who is our soueraigne King will ruinate this Citty raze it to the ground for he must iudge the world drench the obstinate but because there be diuers of his owne seruāts amongst these sinners as of Lots in Sodome he doth not yet exterminate the world but expecting in fauour of the good and by patience inuiting sinners to pennance in the tyme of mercy not to incurre at the day of iudgement the seuerity and rigour of his eternall iustice This is the Citty of which I told you yesterday out of the which by the grace of God you haue beene long since sequestred and shall be yet more if you be good Pilgrims as I esteeme you Thus did the Hermit expound his Allegory often looking vp to heauen and sighing The Pilgrims heard him with great attention and contentment their way seemed short Lazarus seeing him hold his peace sayd vnto him My reuerend Father you haue set before our eyes a wholsome picture of the Citty of this world and of the vanities of worldly men you haue bound vs in eternall benefit we desire to be bound vnto you also for your praiers and to obtaine for vs of our Lord that as he hath already drawn vs from the snares of this deceifull world so that he would giue vs grace to perseuer vnto the end in his loue and feare He will do it sayth the Hermit do only what is in you walk on euery day from good to better like good Pilgrims be perfect before him and you shall come by Gods grace to your desired country The B. Virgin whome you serue will help you with the assistance of her praiers the holy Apostles our good Fathers the Hermits S. Iohn S. Paul S. Anthony S. Hilarion S. Bruno and others who haue trampled vpon the world with the feet of constancy lyuing in the deserts as Pilgrims vpon the earth will procure you ayd happily to finish your course You haue yet som way to dispatch and some crosses to endure you shall passe not without paine and trauaile but with the profit of your soules As for you Lazarus you shall be lamented of many and your funerals shall be kept before your death and those that shall most mourne for you shall be most comforted in your fortune and that you may the better remember what I haue foretold you keep this and gaue him a litle paper folded like a letter conteining these foure verses At that fayre Day the last which you desire Two dead reuiu'd without death shall ech other see And being seene after their funerals kept Shall to the world
who can doubt but that his seruants souldiours must fight also and the subiects suffer to the example of their Prince To the deceiued And they that will not carry thâ—ir Crosse after so great a Lord who content themselues with his suffering say that his torments are sufficient without ours who will eate and drinke sleepe and sport vpon the earth and be at last hoisted vp to heauen without victory and without combat are but monstrous members quickened with a lazie spirit and not by this valorous head cowardly souldiours and faint-harted treacherous and impudent subiects ignorant of the law of God and of vertue vnworthy of the name of Christians and of the reward of heauen and most worthy of paine and confusion euerlasting Neuer let me O Lord be one of that number and how can I be How can I fly from trauell and the Crosse knowing beholding and contemplating my head my Captaine my King nailed on the Crosse fighting for me against myne enemies vpon the Crosse crowned with thornes torne with stripes drunke with vineger fed with gall filled with reproches shall I be so cowardly so treacherous so perfidious to haue any such thought Giue me therfore a part if it please thee O Lord of thy Crosse The Prayer and of thy cuppe and as great as thou shalt thinke good that I may be thy souldiour vnder good ensignes vnder the ensigne and banner of the Crosse that I may glory in thy Crosse in carying mine owne that the paine bitternes and shame of thy Crosse may be my rest delight and glory in this world and the meditation of thy Crosse a continuall spurre to follow thee carying my Crosse to the end that when thou doost recompence the louers of thy Crosse I may haue part of the felicity which thou hast gained for vs by the Crosse Most happy Virgin present if it please thee this my request vnto thy Sonne To the B. Virgin thou that hast beene blessed aboue all women and aboue all men and women hast felt the sowre and sweet of the Crosse and who hast receiued an immortall recompence aboue all mortall creatures that my request by thy fauour may be granted for the honour of him who hath giuen thee credit and authority to obtaine all thou demaundest for the good of thy Pilgrims and Deuotes 1. Gratian accused 2. Folkes transformed 3. Gratian knowne 4. Tables of Religion 5. Bageuille 6. The desires of a deuout soule CHAP. XIX THIS was the Meditation of Lazarus that he made with great feeling of deuotion Gratian transported and accused as also Theodosius Vincent for their part and it seemed to them that the goodnes of God had multiplied their consolation in that measure they suffered before bitternes and trouble with the mistes and fantasies of their distraction As they had ended Dom-Prior was ready to beginne high Masse which being ended he forget not to goe entertaine the Pilgrims whome already Dom-Procurator had brought to the guests chamber After he had imbraced them demaunded certaine questions about their iourny of Loreto and vnderstanding how they had passed Mondeuill vpon the day of their triumphe where they met almost by miracle one good man amongst so many bad called Gratian a merchant by his trade he would haue brought them their breakfast but vnderstanding by Dom Procurator that their dinner was in making ready he continued to entertaine them still and told them that euen then was in the mouth of all the CoÌ„uent that the wednesday before they were robbed by a Sorcerer as was thought of some sacred vessells amongst the rest of a siluer Chalice and that one of the theeues was found that day in the garden who notwithstanding denieth stoutly himselfe to be any such man though he confesse himselfe a sinner and that so frankly feruently that he doth verily persuade vs that he is an honest man and that he was transported hither by some good Angell what thinke you my brethren of this prisoner then Good Father sayth Lazarus he is a good theefe and a good sorcerer if he say truth we must see and heare him to giue our opinion perhaps we may bring some newes of the theefe and also of the chalice for if I be not deceiued we haue brought the theefe that tooke it and shewing him Theodosius this Pilgrime saith he hath it in his bagge but that which I commend much in him is his good will to make restitution but I pray you be good vnto him and shew him mercy Dom-Prior smyling said he shall not need seeing he is in so good dispositioÌ„ I thought not quoth Theodosius to haue beene discouered so soone nor see may bag in danger to be rifled though indeed I thought vpon my conscience and the chalice too as soone as Dom-Prior complained of the theft but that you may see farther that I am an honest theefe I will restore vnto you also a Patten stolen as I thinke with your chalice But if it please you make Lazarus first recount how the matter happened this night and you shall heare a story that shall as much astonish you as thâ— chalice doth reioyce you I pray you then hartily quoth Dom-Prior tell it vs except you had rather deferre it vntill after dinner Father sayth Lazarus I had rather it were now I will dispatch it in a word Nay not in a word quoth Dom-Prior but rather tell it at your leasure with all the circumstances of the history and as he was about to beginne the seruants with Dom-Procurator set their dinner vpon the table I see well quoth Dom-Prior that dinner will goe before your discourse and it is good reason for the words shall be more strong and I will cast the reckoning for you of purpose I will bring you in the rekoning by and by Hauing washed and said grace he caused Dom-Procurator to sit and beare them company when dinner was done grace sayd Lazarus made narration of all that had passed that night with such a force and weight of words that Dom-Prior and Dom-Procurator seemed not to heare but to see present an assembly of sorcerers in the midst of the wood hearing him tell of the wolues clyming vp the Oake they were ready to cry out for feare but when they vnderstood that they fell to the ground and that their Sabbaoth vanished as soone as the Pilgrims had pronounced the names of Iesus Maria they began to laugh Lazarus hauing ended his story you haue heard saith he our feare now you shall see our booty and therewith desired the seruants to bring in their bags out of which Theodosius tooke the chalice and patten and presenting it to Dom-Prior Loe sayth he my Father the testitution I make of your goods The good old man knowing it was that which they had lost verily sayth he you restore truly what you tooke and you pay liberally for your reckoning and if we haue alwaies such theeues as Syr Lazarus
might easily reach to Florée to bed which was three leagues off but if they would make hast and reach Bastide a league further they should find better lodging So they departed an houre after noone and hauing kept the high roade way for one league they met three horsemen mightily scared who sayd My friends whither go you Lazarus answered to Florée and which way goe goe you replied they You cast your selues into the wolues mouths for all this way is full of theeues within these two dayes descended from the mountaynes and they spare neyther puâ—se nor life of passengers and we missed their fingers very narrowly For their purses quoth Lazarus Pilgrims feare not theeues much but we would not hazard our liues to no purpose therefore we pray you tell vs the best way to escape them they answered that they must turne a little on the right hand and take a path that leadeth streight to Florée and shewed them the place to their eyes the Pilgrims belieued them and sought the path and hauing gone therin about a league towards 4. of the clocke they entred into a high wood and saw hard by foure great Wolues running all frighted as if they had had at their taile a kennell of houÌ„ds they went on notwithstanding and being entred a little further they heard a mans voyce which seemed to found from farre towards the west Vincent sayd they were hunters but Theodosius who had better marked it sayd that he thought rather that it was too weake and feeble so they stayd a while to listen and they heard the voyce more distinctly and it seemed to them the voyce of a man complaining and crying for help Is it not perhaps quoth Theodosius some body that is assaulted by wolues and findeth himselfe pressed It may be quoth Lazarus let vs harken neerer and approching they heard one distinctly and often cry out O God and our glorious Virgin help me Then quoth Lazarus it is some without doubt in danger let vs go to him Theodosius went first first saw 20. paces off A terrible spectacle vnder a great Oake a pittifull spectacle and his companions also which was a man in his shirt stretched vpon the ground fastened all along to 4. stakes like vnto those that are executed vpon the wheele and a wolfe hard by him They came quickly thinking the wolfe would haue deuoured him and were amazed that he stirred not at their sight and comming The poore man lifting vp his head as much as he could seeing men there maisters sayth he haue pitty on me I am well God be thanked keepe the wolfe that he escape not tye him with some corde I haue him fast by the foote Lazarus quickly drew a corde out of his bagge and tyed it very hard about the beastes foote and gaue him Vincent to hold and with Theodosius loosed this poore Patient who as soone as he had his armes free embraced Theodosius calling him by his name O Syr Theodosius my good friend sayth he what prouidence of God hath brought you to this place in so good tyme to helpe me Theodosius meruailing beheld him and saw it was Tristram imbracing him sayd O my good friend Tristram I blesse God and the Blessed Virgin who haue directed our wayes hither to do you the seruice of a friend in so great necessity Lazarus and Vincent admired the great prouidence of God in prouiding help for those that seeke him and could not imagine how a man so bound should get the wolfe by the foote and all foure were amazed at this meeting the wolfe most of all WheÌ„ Tristram was loosed Theodosius cast his cloke about his shoulders and hauing learned of him that a small league of there was a poore labourers house called Maison-seul where Pilgrimes did sometimes lodge they went thither to bed but Vincent remembred himselfe that to lead the wolfe the more surely he must put a gagge in his mouth which they did couching him vpon the earth opening his mouth by force fastening his necke to the ground with a forke they had made of an oaken bow and put also a rope about his necke and so went towards Maison-seul all ioyfull sauing the wolfe who was not accustomed to carry such morsells in his mouth not be led in a string The labourer was returned an houre before with his family from a village by where they had heard Euensonge and was in a little orchard looking vpon certaine graffs and seeing the Pilgrims he came out streight to entertaine them persuading himselfe that they went to ly there that night and when he saw the wolfe gagged a cord about his necke Gallant quoth he you are not thus dressed for your good deedes The children seruants ranne out of the house to behold this beast who kept silence with great modesty but aboue all it was good sport to see the intertainement with which the labourers dogges receiued him yelping and bauling about him with full mouth and shewing their teeth neerer then he well liked of thogh they durst not come to neer by reason of the gag which frighted them The labourer endeaoured to appease them saying they must haue compassion on prisoners but he was faine to shut him vp els they had giuen him but hard intertaynement The labourer commaunded a good fire to be made in the hall neer vnto two chambers commodious to lodge Pilgrims Theodosius procured of their host necessary apparell for TristraÌ„ promising to pay for theÌ„ whilst TristraÌ„ did accommodate himselfe by the fire they made their examen of conscience and sayd some prayers of thankes-giuing and supper being ready they went soone to it sayd grace began to fall to their meat and talke Good Tristram did his part well for he had eaten nothing all day told what fortunes had befallen him since he parted froÌ„ Theodosius not with a continued relation but brokenly and by peece meale and did not satisfy the eares of the Pilgrims with counted morsells but rather got them a stomake and appetite to vnderstand the whole therefore when they had supped thanked God Theodosius as most familiar with him sayd Friend Tristram I pray you tell vs at length what hath happened to you and your companions since Munday last Tristram recounteth his fortune and how you came into that estate we fouÌ„d you in Lazarus our good guide desireth it and so do we both You shall do me great honour quoth Tristram to leÌ„d your eares to the narration of my miseries I should desire you to heare me and you commaund me to tell it And this is the least seruice that I can afford your friendship and for mine old companions I weene they be all dead by this or in poore estate for our Captaine was in an encounter with 20. archers or thereabout and was killed the sixt they would haue taken him aliue but he defended himselfe so couragiously that they could not haue him but dead his souldiours were