The gentleman that was sent to sâ—â—y theÌ„ found them by the Castle in the high way he had much a do to persuade them for Lazarus made difficulties and excuses as well least he should be knowne as also not to loose their liberty for their deuotions But the gentlemaÌ„ told them that he had commaundement to stay them by force Theodosius Vincent both were of opinion to stay and so they went to the Castle and were brought to the Abbot the Marquesse his brother This was a man of great learning and of very good life They kissed his hands and after were led to the chappell where they prayed a while The Marquesse followed softly with his sonne and the greatest part of the gentlemen leauing some behind who had put their Terriers into the ground to bolte a foxe He came about supper tyme and forgot not to aske for his Pilgrims It was told him that they were praying in the Chappell thither he weÌ„t hauing said a Pater noster he sayd vnto them very courteously you are wellcome my friends you shall if it please you sup with vs in the coÌ„pany of these yong GentlemeÌ„ you shal be our guests this night this house hath alwayes one chamber to spare for Pilgrimes The Pilgrimes thanked him with low reuerence and Lazarus thanking him for all sayd Sir we haue not deserued so honourable entertaynment Good Pilgrims replied the Marquesse deserue more then this but you will haue patience with vs and saying this he perceiued and marked in their countenance certaine shewes of generosity and nobility and in the speach of Lazarus a graue liberty sweetnes and began in his hart greatly to esteeme him as also did all the company and especially the Baron So he commauÌ„ded them to be coÌ„ducted to their chamber which was prepared for them The supper When they began to couer the table and that all the Gentles were come togeather the Pilgrimes were brought in the Marquesse made them wash their hands with him and the Abbot his brother and his nephew Himselfe fat at the bordes end Monsieur S. Leo on his right hand and by him Lazarus and his companions and on the left hand his Nephew a gentleman of a good nature but somewhat taynted with ill doctrine after him sate the Vicount and the Baron and the rest in their ranâ—â— about thirty persons Neere vnto Vincent by good fortune â—at the Tutor of the Marquesse his Nephew who was of the pretented religion calling himselfe Monsieur le Cime his proper name being Moses he aspired to the function of a Minister a man proud of hart and bold of speach would be esteemed wise and learned in euery company and was not a litle discontent to see the Pilgrims set so neere him at the table and be so honoured of the Marquesse he also vnwillingly beheld ouer against him a Doctour of physike a good Catholike and a good Philosopher and skillfull in his owne science who did not forbeare him in any thing The Almoner sayd grace and euery man fell to his meate Many discourses were of hunting of the Hart of the Bore of the Fox of the Partridge of the nature of dogge haukes Lazarus did speake litle but marked all without being amazed or astonished and perceiued the qualities and cariage of all the guests and especially of the Tutor who had giuen many girds to no purpose and of animosity against pilgrimages alwayes numbling somewhat when they spake of any thing concerning the Catholike fayth or the honour of the B. Virgin At the second course there were serued in some partridges and as others talked amongst themselues so he tooke occasion by this messe to aske Vincent why they serued partridges in without their heads Vincent perceiued well inough that he mocked him and had his answere ready but he thought it better to hold his peace not answere a word Then sayth the Tutor this Pilgrime is attentiue to his businesse The Phisician and they by were offended with his fashion He moued the like question also to Theodosius who perceiuing him answered that Loreto was the deuoutest place in Christendome The Doctor and others perceiuing this answere of correction began to laugh The Tutor felt himselfe touched and prepared himselfe to be quittance The Marquesse perceiued that they laughed at him sayd what is the matter Monsieur le Cime Syr quoth he the gentlemen among cups do easily take occasion to laugh I demaunded of these good Pilgrims who going about the couÌ„try know all things why partridges are serued in without their heads the one answereth me with silence and the other from the cocke to the asse a poake full of plummes that Loreto is the deuoutest place of the world and this Syr is all the matter they laugh at me for how know you quoth the Marquesse that they laugh at you Sir quoth he if they were all reasonable creatures they had no cause indeede to laugh at me but rather at the answers that were giuen me but thus are men made now an dayes Monsieur S. Leo taking the word Syr Cime sayth he to laugh should not breed anger among friends and choler is ill fitting and dangerous at the table you would not be sorry as it seemeth that they should laugh at these good Pilgrims if they had answered ill and perhaps it may be thought they laugh at their good and pertinent answere and how Syr sayth the Tutour by silence or from the cocke to the asse It may be that I can shew you how quoth the Abbot but vpon condition that you promise not to be cholerike Syr quoth the Tutour I shall take all in good part that shall come from such as you are all the company was attentiue to heare what the Abbot would say The first Pilgrime sayth he answered nothing to your questioÌ„ which in my opinion was because he thoght it vnprofitable to which kind of questions silence is the best answere The second answered you that Loreto was the deuoutest place in the world Vnprofitable questioâ— best answered with silence This answere did signify vnto you that you should not make a question of the kitchin or of hunting to a Pilgrime but aske of him some point of piety fit for his calling according to which he answered you and this is an answere of good prudence much praysed in another subiect in the person of that ancient King and renowned Captayne Pyrrhus who being demaunded whether Python or Cefesius were the better player on the flute he answered agreably to his profession that in his opinion Hipparcon was the better Captaine At this exposition euery one looked vpon Monsieur le Cime laughing at him and the Doctour told him softly Sir this is neither sileÌ„ce nor from the cocke to the Asse you may now be content you haue the full reckoning The Pilgrimes made semblance of nothing The Tutour if he â—d durst would haue shewed in words that he was in
that it is much more beseeming the Maiesty of God and his Mother to be conceaued without original sinne then to be cleansed from it more noble to haue been light from the beginning then of darknes to haue beene made light more approaching to the sense and mind of the Catholike Church which honoureth this conceptioÌ„ with a solemne feast though she doth not condemne of heresy those who belieue that she was touched with originall sinne but after from heauen sanctifyed Pure intion the foundation of all Christian actions Luc. 11.34.36 He shall gather also certaine conclusions and practicall rules of his spirituall discourse as that our actions should be pure in their conception and beginning in the thought in the will that we must beginne by the light to be children of the light that the good and pure intention which our Sauiour calleth The eye of the soule ought to be the foundatioÌ„ of all our workes These and such like rules he shall frame in his mynd and shall verify them in the life of the Blessed Virgin who from her infancy neuer sought in her actions any thing but the glory of God This hath beene her light her beginning her end in all that she did thought or sayd VpoÌ„ these reasons and examples our Pilgrime shall make a full purpose to reforme his life to Godward and to serue him with all his hart to the imitation of his glorious Mother and shall say O B. Virgin To the B. Virgin all bright and beautifull cast some beames of thy diuine fauour vpon the soule of this poore sinner thy deuoted seruaÌ„t driue away my darkenes with my holy light and my coldnes with thy heauenly heaâ—e and strengthen my weaknes with thy mercifulâ— power Make me see that Sunne that came out of thy bowels make me feâ—le the vanity of this vaine world and the firmenesse and solidity of those goods which this thy Sonne hath gâ—tten for vs with his precious bloud and that this may be the profit of the piâ—grimage which I haue vndertaken to thy house and of the vow I haue made to thee O Virgin of all Virgins The foure and twentith Day A Meditation of the Natiuity of the glorious Virgin CHAP. XV. THE meditation of this morning shall be of the Natiuity of the Blessed Virgin in three points The first shall consider some figures of this Natiuity The firmament as the Firmament which God made and filled with many goodly starres to the likenes of this B. Virgin a liuing heauen and firmament as the holy Doctours call her high and solâ—d in perfectioÌ„ marked with a thousad goodly vertues in her soule Earthly Paradise as with spirituall starres Also the earthly Paradise pâ—anted with most excellent fruites and made in the Month of Septer for the dwelling of the first Adam which is a figure of the Virgin giuen vnto the world in the same month adorned with all sort of graces a garden of delights where the second Adam Iesus Christ should dwell much more happily Exod. 2â— 20 pleasantly then the other in the earthly paradise Also the Arke of the Testament made of incorruptible wood couered with plates of gold within without Heb. 9. where the heauenly Manna was kept as this Virgin exempt from all corruption in her Conception beautifyed both in soule and body with excellent guifts hath giuen and kept the Manna that feedeth our soules Iesus Christ discoursing vpon these figures he shal admire the goodnes of God bestowing on the world so noble a creature and shall thanke him therefore and stirre vp himselfe to deuotion of the Creatour and of this B. Virgin Prophecies of her Natiuity Num. 24. For the second point he shall take some Prophecye as among others this A starre shall rise out of Iacob and a man from Israell The B. Virgin is signifyed by this starre so called by the Saints by reason of her heauenly and eminent vertues her Sonne by the name of Man For he is verily the Man of men Cant. 6. and Sauiour of men Also VVho is she that coÌ„meth ascending like the morning rising beautifull as the Moone chosen as the Sunne terrible as a battaile in aray This is the B. Virgin appearing comming to the world with her celestiall purity next and before the Sunne the spirituall morning and more beautifull a thousand tymes then our worldly morning for she did not only bring tydings of the day at hand but brought him forth not only did make the end of the night of this world but also the day of the grace of our Redeemer Also A rodd shall rise out of the roote of lesse Isa 11. and from the roote thereof shall spring a flower This Rod is the B. Virgin sayth S. Hierome hauing no other shrubbe ioyned with her Hier. 16. The flower is her Sonne Iesus Christ Cant. 2. The flower of the field as he is called issued from this Virgin whereof the same Prophet sayd cap. 7. Behold a a Virgin shall conceaue Isa 7. and bring forth a sonne Vpon these like prophecies he shall discourse in his meditation still gathering the fruit of loue or admiration to the prayse of God and this holy Virgin In the third point he shall meditate the Natiuity it selfe reioycing therin honouring it as the chiefest that hath byn among men The natiuity of the B virgin most honourable and ioyfull worthy of all ioy and honour Others hitherto haue beene of misery and sadnes as the wiser sort of men haue acknowledged and the Princes of the earth that made feastes vpon their birth day were ill aduised and ignorant of their owne estate and condition for their birth was but vncleanes and an entry vnto misery but this is of good fortune and ioy being without al deformity of sinne the only cause of al euils and for that therin the world hath receaued the neerest beginning of saluation the Mother of Messias to come of the Sauiour at hand of that Sunne rysing which should bring vs the day so much desired and therefore the Church singeth and inuiteth her children to reioyce in this day saying Let vs with solemnity celebrate this feast of the Natiuity of her who was euer a Virgin the mother of God Mary This is the day that saw borne the liuing heauen this blessed earth this starre of the Sea this paradise of pleasure this Arke of the Testament this Rod of lesse this faire morning that bringeth the Sunne and so shall discourse on the ioy of this Natiuity and conclude with these or the like wordes O day desired aboue all the dayes of the precedent ages or rather the only day all the rest being but night To the birth day of the B. Virgin for seeing the morning did not appeare before thee and the bright shyning and quickening sunne was yet farre distant from the Horizon of our Redemption surely all the dayes before thee were
he discouered these to be Pilgrimes by their staues he came presently himselfe to meet them and prayed them very hartily like another good old Abraham AbrahaÌ„ inuited passeÌ„gers Gen. 13.1 to come lodge with him alledging that it was late and that there was no conuenient lodging to be had neerer then three leagues to which they could not reach without walking long in the night and exposing themselues to the mercy of the beasts theeues The Pilgrimes stood meruailing at this honest and harty summon coniecturing that they should be happy in the company of such an host they suffered themselues to be persuaded and went with him Entring into his house they perceaued in the countenance of all the domesticalls a certayne ioy that they had of their comming The host made them a signe to prepare some fruits and taking the Pilgrimes by the hand I know saith he that you would salute litle Iesus and his Mother and brought them to a little Chappell looking towardes the East built at the end of a basse-court with an Aultar in it to say Masse very well adorned and diuers pictures of deuotion hanging vpon the walles After they had prayed a while Lazarus and Vincent set themselues to behold the Tables and desired to vnderstand them but their host told them they must first drinke a draught of wine to refresh their wearynes and brought them to a hall hard by where euery one bestirred himselfe to set somewhat on the table one bread another curdes another fresh cheese and other raw Artichokes like fruite of the season They druÌ„ke once and eat a few cheries The host seeing they would eate nothing els I see well quoth he that you haue need of rest and would haue brought them to a chamber to repose themselues whilst supper was making ready The repose sayth Lazarus shal be it it please you to see your pictures Wel quoth the most but with that condition that we may sit and so they returned to the Chappell Diuers Pictures They sate downe all three hauing before them the pictures In the first set vpon the Altar on good dayes was the house of Loreto carried by the Angells from Nazareth to Sclauonia The house of Loreto the picture was very pleasant and the inuention good the colours liuely and the lines cleane c. And the parts of the pictures composed with a proportioÌ„ very well measured the Angells were hanging in the ayre in so many diuersities of placings of wings armes legs and all the parts of the body as there were persons with their shadowes so artificiall that they raised and represented so liuely their members and actions as they seemed to be Images embossed and to moue vpon the table But aboue the rest was pleasant to behold the little Iesus and his holy Mother who held him fast in her hart-hand that is in the left imbraced him with the right The beholding of him did breed in the soule a certaine inward ioy and indeed Lazarus and Vincent could not be satisfied with the sight On the right hand of this Table The picture of the Purification was the Virgin presenting her Sonne into the TeÌ„ple and ouer against it that of his flight into Aegipt where the painter had not forgot to place the Angells that accompanied our Sauiour in the desart the citty of Hermopolis in Thebau and the great Tree Persis who bowed downe his branches as this child passed by Of the â—light of our Sauiour into Egypt and the Diuels who left their lodging forsooke the tree flying in the ayre as scared crowes Vincent looking vpon Lazarus Loe saith he heere is our Mattins Why saith their Host Lazarus taking the answer he meaneth saith he that the subiect whereof we did speake this morning is here now represented vnto vs. Tursel lib. 5. cap. 10. There were two other Tables by these very markeable In the one was paynted a great Ship loden with merchandise and men sayling within a thicke foggy mist yet in some part cleere and that so artificially that the behoulders might discerne ouer against them some of the men holding vp their handes to heauen calling vpon the help of the B. Virgin of Loreto whose Image they had with them They were in great danger as appeared by the picture for the painter had set round about this shippe certaine loistes of Pirats who going about her this way and that way as it were groping and at aduenture pursued this shippe at euery turne from sterne soredecke from prow to poope chased amazed like houndes hauing lost the sight sent of the beast But the neerer they laboured to approach the further they were off It was easy to know the three first pictures but concerning the fourth Lazarus asked his Host if it were not the shipe of the Ragusians which returning froÌ„ Constantinople was miraculously deliuered from an euident danger of Pirats Tu sel lib. 5. cap. 10. by the help of the B. Virgin to whome they had promised by vow a siluer Chalice for the Altar of her Sonne It is the same saith his Host and assure your selfe you saw the same picture at Loreto whither within a while after these Merchants came to fullfill their vow and to render thankes to God and their good Aduocate But can you gesse what is contained in these two other Two Capuchins deliuered froÌ„ shipwracke 1553. in one wherof you see hard by a ship two Capucines pluÌ„ged in the sea to their wast hauing then hands ioyned and in the other these good countrymen with three companions staÌ„ding vpon the ridge of this silly houell built of hurdles and straw which the streame swelling with an excessiue â—ayne and ouerflowing al the chaÌ„paine pulled from his place caryed a great way in the waues See you how they cry to God and the B. Virgin and finally how by their sauour their lodge was fastened to a great tree on the which they mounted to saue themselues whilst that the rage of the waters ceased that they might walke by land the riuer being retired into his channell Of the first saith Lazarus we haue heard before they were two good Capucines who returning Pilgrimes froÌ„ our Lady of Loreto in the yeare 1553. tooke shipping from the Marc of Ancona to goe to Sclauonia and the Merchants of the ship salling in fury by reason of the outragious tempest which had constrayned the maister and them to cast into the Sea almost all their merchandize to lighten and discharge the ship and hauing nothing left against which they might discharge the rage of their despaire and fury they cast also ouerbord these two poore Religious men who they saw had nothing to loose but their life being grieued that they had not lost something as well as they The poore Friers being left to the meâ—cy of the waues had recourse to Iesus Christ and his glorious Mother whome they came to visit by their
the smelling of the dogge To pursue him with their eyes shut to carry their sight science rather in their nose then in their head to sent the Hart the Doe the goate in his feet and going the Beare and Bore by his traces and view To haue giuen him such docility as to vnderstand the voyce and eye the horne and hallowing of his maister to runne to stand still His dooâ—lity to opeÌ„ to hold his peace at a point To accord with the horse and with him conspire to the taking of a beast at the pleasure of their maisters hide themselues To haue giuen vnto beasts courage weapons and craft to assault and defend and rid themselues from danger To a greyhound courage to assault to a Bore force to resist to a wolfe subtilty to flye and without failing make his retraite when he goeth by the worse in the combat In which three beastes you haue noted the three principall acts of valour in warre comprehended in this sage and short sentence The assault of the Greyhound The defence of the Bore The retraite of the Wolfe When you said that the Bore when he would take the bush and remaine there as in his Fort doth alwayes at the entry vse some craft me thinkes I see a Captaine of warre who maketh his turnings and rauelins at the gate of his castle where he meanethâ— to place himselfe in garrison And what you sayd of the Hare was also admirable in a contrary note for God hauing giuen to this beast neither force nor courage as vnto the Bore to make head against her enemies and to defend herselfe hath endewed her insteede of all this with a great swiftnes in her course a thousand shifts to saue herselfe sometime taking the sent from the dogs sometime putting them at default sometime escaping by some vnknowne way You remember and so do I with admiration what you recounted of the foxe the badger and such other beasts The discourse you made of hawkes me thought was most worthy of consideration Of hawkes to draw froÌ„ thence matter of praise vnto the Creatour who hath giuen them such parts You noted in the Hobbie the Goshawke the Sparrowhake the like their bold attemptes their great and high flight The magnanimity of these birds with a certaine feeling of honour as birds that flye not for desire of prey for the kitchin and their belly as the Kite and Crow dooth but for the coÌ„bate and victory you haue noted then docility to be taught inured to the flight some to the fist som to the lure the facility familiarity of the FaulcoÌ„ with men and the hunting horses hauing the wit and boldenes to mingle herselfe among them for her prey although the were neuer taught The maiesty of the Gerfaulcon her high points her maine stoopings her fast gripings his piercing billings these are so many markes of the greatnes of God author of these creatures and of their qualities Hunting an image of waâ—r Now in all these huntings you see a true image of warre for there be enemies weapons armes forces craft combat victory honour and profit Profit I say not of prey a vulgar commodity but which is proper to Nobility of the exercise most profitable to their body making it strong and nimble vigorous and supple and no lesse profitable to the spirit being a lesson of warre to those that can note it here is the chiefe point large matter to praise God who hath prepared in his creatures this pastime of honour and profit to the end therby to be glorifyed by man who hauing vnderstanding and reason yieldeth him thankes and homage of all the force industry which for loue of him he hath bestowed vpon the beasts who cannot acknowledge it themselues wanting iudgement and discours Mowing Of hawkes That which you obserued of the tyme that hawkes are in the mew which is from spring to Autumne is a draught of the diuine prouidence hauing giuen this time and season for the rest and replumage of those birds that in the meane time the fruits of the earth may not be hurt by the Faulconers and that their sport should not endomage any nor spoile the seed and trauaile of poore labourers wherunto all Noble men of conscience haue great respect An aduertisement for gentlemen and chastice their children and seruants if they offend therin It is needlesse hereupon to recite the seate of prudence and notable iustice of a great Lord in France The Marquesse remembred presently the man the matter and interrupting Lazarus Syr sayd he I pray you passe not in silence this history for it is very fit to our pupose of hunting also proper to inst uct our yong huntsemen Syr quoth Lazarus I will obey you though I may be too long And as following his discours One day sayth he came vnto this Lord a poore man a Tenant of his owne to complaine that the Count his sonne had with a number of hunters trampled and spoiled his field of corne he commanded his purse bearer to recompence his losse bad him say nothing to any man of this complaint and signifyed to his steward what he should do to correct this fault and instruct his sonne others The company arriued at the Castle in the euening with good store of prey and saluted Monsieur he shewed them good countenance All these nobles full of fire and gallantry were restlosse though they had donne nothing but runne and ride all the day long some leaped about the court of the Castle some walked in the platforme some recited the encouÌ„ters happened in their hunting others the craft and shifts of the beasts that were taken and all attending their supper with good deuotion when it was ready they began to couer the table grace being sayd all the company sat them downe Monsieur sat at the bords end Madame his wife on his right hand and the Count his sonne on the left and the rest in order when euery man had cast their napkins ouer their shoulders they marked that there was no bread euery man held his hands and meruailed Monsieur shewed himselfe much offended and sent for his steward and the Count was angry in himselfe in good earnest The waiter ran about the house for bred and the steward could not be found they sent to the bakers in the towne and there was no bread in their shopes Madame feyned herselfe angry and could scarce hold from laughing seeing these yong gallants fit at the table well furnished with good cheer armed with good appetite courage to looke one vpon an other and could not play with their hands At last Monsieur hauing coÌ„passion of his Penitents made a signe to his page who had the watchword to fetch bread and then sayd to the Count his sonne My sonne when you go on hunting take heed of spoiling the corne as it happened yesterday for you see the paine we are in for want of bread
of neighbours and for him is made the first commandement which shall make the meditation of the eight day in this sort The Morning Meditat on of the 4. Commandement Honour thy Father and thy Mother to the end thou maist liue long vpon the earth CHAP. XIX THE Prayer preparatiue as before The first Preamble shall set before his eyes The first Preamble the wordes of this Commandement HONOVR THY FATHER AND THY MOTHER The second shall aske grace of God to gather profit of this meditation For the first point the Pilgrime shall meditate the equity of this commandement taught by the wiseman saying The 2. Honour thy Father thy mother and forget not the paines of thy mother Eccl. 27.9 and remember that without them thou hadst not beene borne and render vnto them as they haue done vnto thee He meaneth they are cause that thou art in the world Why Fathers should be honoured and haue suffered much for thee they haue nourished and brought thee vp with great labour and trauile thou art then bound by law of nature to render them honour to succour them if they haue need of thy help to obey them so they command thee nothing against the commandments of God or the counsells of our Sauiour as to kill another to be an heretike not to follow the way of perfection if God call thee for then we must sticke to that exception taught by our Sauiour himselfe He that hateth not his father Luc. 14. Act. 5. and mother is not worthy to be my disciple And that which S. Peter sayth VVe must obey God before men The name of father extendeth to all parents and Superiours For the second point the pilgrime shall marke that in this Cōmandement are comprehended Fathers Mothers Vncles Ants and all sortes of superiours spirituall and temporall as are Prelats Pastours Priests Maisters Kings Princes Magistrats Tutors and such like to whome to euery one by this law is due honour respect and obedience in all that toucheth their charge with the foresayd exception that they command nothing contrary to God In the third point he shall note that this law doth secretly teach that Fathers and Mothers should carry themselues Christianlike towards their children to the end they may deserue and retaine worthily the right of this honour commanded by God to them to loue them with a Christian loue to giue them good example and edification in wordes and workes to bring them vp in vertue and in the feare of God Eph. 6.4 You Parents sayth the Apostle bring vp your children in the doctrine of our Sauiour To prouide for their necessityes but specially that concerne the life of their soules for this is the end of true and fatherly loue as all the care of beastes toward their yong ones is the life of their bodyes the like should other Superiours performe with due proportion to their subiects The speach shall prayse the diuine Maiesty in the iustice of this his Commandement The speach and shall demand grace for all children that they may honour and serue their parents for al subiects that they may respect and obey their Kinges Superiours and Magistrates for Fathers Kinges Pastours Magistrates and Superiours that they may discharge toward God that fatherly care they owe to their children subiects and that both by the one and the other he may be praysed blessed in the execution of this his Commandement shall end with this prayer It was not inough for thee O Lord to giue vs lawes cōcerning thyne owne honour thou hast made lawes also for thy creatures seeking to haue euery thing wisely and iustly ordered in thy house for this is the house of thy soueraigne Wisedome and iustice the creature with his Creatour the creatures among themselues giuing and taking euery one his due that appertayneth vnto him and that man should honour thee not only in thy selfe but also for the loue of thee in thy workes Powre forth O Lord thy holy spirit in aboundance vpon all fathers and children subiects and superiours and namely those that liue in the compasse of thy holy Church that they may holily accomplish thy commandement and by a reciprocall performance of honour and obedience prayse thy holy name and merit eternall glory the reward of good and faithfull subiects The after-dinner and Euening of the eight dayes Iourney The corporall and spirituall VVorkes of mercy CHAP. XX. IN this afternoone the Pilgrime shall frame some Meditation of the workes of mercy both corporall and spiritual for in them we make proofe of our loue to our Neighbour The corporall are 1. To giue meate to the hungry 2. To giue drinks to the thirsty Matth. 25 3. To cloath the naked 4. To lodge the pilgrime 5. To visit the sicke 6. To visit prisonners 7. To bury the dead Tob. 1.2 2. Reg. 9. The spirituall are 1. To correct the sinner 2. To instruct the ignorant 1. Tim. 5.20 3. To counsell those that doubt 4. To set those that erre into the right way 5. To comfort the afflicted 6. To pardon iniuryes 7. To beare patiently the troublesomnes of others 8. To pray for the liuing and the dead By all these workes men make triall of the loue they beare vnto their Neighbour and principally by the spirituall which concerne the health of the soule by those also principally the Son of God hath shewed his infinite loue towards vs attending to no other exercise euen to his last breath In particuler for that which concerneth this fourth Commandement the Pilgrime shall haue ready some examples of holy Scripture of such as singularly haue beene true children of their Fathers and Mothers as were Isaac Iacob Tobie and such like Plin. l. 7. cap. 36. as also among the Gentils that Roman Damsell who nourished many dayes with her own milke her Mother being condemned to dye by famine in prison by visiting her in the way of comfort Vai Max. l. 5. c. 4. secretly giuing her her breasts to sucke and was the cause that the Iudge wondring at this piety not only deliuered this prisonner but gaue her also a perpetuall pension out of the publicke treasure The piety of Storkes The like is written of a Grecian Lady towardes her Father Cimon prisonner in his extreme age He shall consider also the like piety in some vnreasonable creatures as in Storks who nourish their father and mother growing old and impotent bringing them their prey into their neast as they were wont to nourish them when they were yong But aboue all he shall admire the Sauiour of the world who not only honoured his heauenly Father by his obedience but also his Mother and Creature the B. Virgin Mary and his presumed father Ioseph He was subiect to them sayth the Scripture that is Iac. 2.51 he respected them he honoured them he obeyed them O sweet Iesus O Creatour of heauen and earth O
48.13 and made like vnto them yea and worse also The constancy of al creatures to do well but of man For they not only are not idle in that occupation trade thou hast taught them but worke continually according to their law and order and wanting reason do follow reason But my selfe a reasonable creature remaine idle against reason one peece and parte of my life or do workes contrary vnto reason Other creatures haue receaued thy commandement but once to do that which they doe and they haue continually discharged their duty vnto this present But I hauing read and heard thy will a hundred tymes thy promises thy menacings do sleep and slumber notwithstanding wretch and benummed that I am and when I do wake my workes are worse then sleep and idlenes O Maker and Redeemer of man reforme this same man by the same power and mercy wherewith thou hast created redeemed him Giue vnto him giue vnto me O my Lord as to the most weake and needy strength and meanes well and holily to employ what thou hast giuen me that my Vnderstanding Will Memory my whole soule and body may be in perpetuall action to bring forth workes of life to the praise and glory of thy holy name The After-dinner and Euening of the fifteenth dayes Iourney Markeable documents and instructions for Good workes CHAP. XXXV AFTER dinner and at night the Pilgrime shall for his spirituall occupation discourse vpon the most markeable sentences of Scriptures and Saints spoken to shew that oÌ„ly fayth sufficeth not for saluatioÌ„ The Talents Matth. 25.16 without good workes The parable of the Talents holdeth the first place in this doctriné for thereby our Sauiour doth plainely instruct vs and with authority that we must negociate in the house of God and put the mony of his graces to profit and vsury which to that end he put into our handes with the condition of a good reward if we be diligent and obedient or of punishment and confusion The workeman Matt. â—0 if we be slouthfull Also the parable of the workemen sent to worke in the Farmers vineyard payd at night for their dayes labour Also the counsell which our Sauiour gaue to the young man saying If thou wilt haue life euerlasting keep my Commandements Matt. 19.17 Also those wordes He shall enter into the kingdome of heauen who doth the will of my Father not euery one that sayth Matt. 7.21 Lord Lord. But especially he shall weigh the clause of that generall decree which shall be published at the last day in fauour of good workes against the slouthfull Rom. 2.13 Come my wellbeloued Iac. 1.22 Matt. 25.34 Iac. 2. possesse the kingdome which is prepared for you from the Creation of the world I was hungry and you gaue me to eate c. And thereunto he shall add the plaine saying of S. Iames What shal it profit my brethren if any man sayth he hath fayth without works shall his faith saue him And S. Gregory Nazianzen Doe good workes vpon the ground of thy instructions for fayth without workes is dead Isa 26. as also workes liue not without fayth And Saint Hierome vpon these wordes of Esay 26. Our citty is a fortresse saluation shall there be put for the inward wall and outwâ—rd By the inward wall sayth he is meant good woorkes and by the other fayth for it is not inough to the outward wall of Fayth vnles this fayth be grounded and sustayned by good workes These workes are Prayer The principall good workes Fasting Almes and other workes of charity which we spake of before in the afternoone of the eight day In these and the like discourses shall the Pilgrime passe the after-dinner thereby stirring himselfe to the loue and practise of Christian workes In the euening either alone or with others he may sing this Canticle that followeth to shut vp the euening with ioy and profit A Canticle of good VVorkes The pious Pilgrime that doth walke Vnto the Chappell of Loret Must worke with hand his soueraignes workes And keep his soule still pure and nett To heare alone and not performe The law of God doth worke no meed To know the way and not to walke Nothing doth our iourney speed The tree that bringeth nothing els But leaues and breathing verdure Is fit for fire and not for fruit And doth greet wrong to nature Our Sauiour chiefe and iustest Iudge The fruitlesse Fig-tree strooke with curse If man in vaine doth wast his dayes Shall he not blame and strike him worse How hoat shall then be his reuenge To those that nothing els doe bring But poisoned grapes and fruites of death Of sinne and shame and els nothing Each thing doth worke and nothing sleepes In Earth in Sea in Heauen aboue Each thing doth moue in his degree Mans end is God to know and loue Then these short dayes of this short life Let be in vertuous workes well spent That last long day shall all workes try VVhen ech shall b' either crown'd or shent And hauing made his particuler prayer to the Blessed Virgin he shall take himselfe to his lodging in good time not to be surprised by night in the fieldes The sixteenth day A Meditation of sinne CHAP. XXXVI THE morning Meditation shall be vpon sinne an actioÌ„ opposite to good workes which were the matter of the precedent meditation This order shal make a fit opposition of vertue to vice The opposition of vice to vertue and by setting their faces one against another we may better discerne the beauty of the one to loue it and the foulnes of the other to hate it What sin is The first point shall put the definition of sinne the better to know both the corps and countenance and duly to meditate of the foulnes thereof Sinne sayth S. Ambrose is a straying from the law of God and a disobedience to the heauenly Commandmâ—nts Ambr. de Poenit c. 8. Aug l. 22. cont Faust c. 27 l 1. cont ep 1. Peâ—il 113. By S. Augustin it is What is sayd done or desired against the law of God so that one word spoken one deed done one thought conceaued against the law of God that is against any of his commandements is a sinne great or small mortall or veniall according to the diuers motion of the will sinning either with full consent or by some light motion or suddaine surprise and according to the great or small importance of the thing and other circumstances Of which definitions he shall learne that there is nothing so foule and deformed as sinne For what can be found more monstruous then that which is opposite to the law rule of the highest wisedome beauty and goodnes The second point shall consider two sortes of sinnes Originall and Actuall and this mortall and veniall Originall sinne Aug. ench 164. is that spot which flowed from the sin of Adam wherewith all men are stained in their conception and
all wordes the electuary of the soule the bird of Paradise which caryeth in her becke and vnder her wings the Manna of the true and heauenly philosophy Our Sauiour the essential word of his Fa her taught vs this science Matt. 13. in that notable sermon he made of the Seed where assigning foure sorts of hearers wherof three were ill he sheweth what faults they should want Three so tes of ill hearers signified and what qualities they should haue that would reape profit by his word The first sort were those whome he compareth to the high way where the seed of the sower falling and not being couered with the earth is piâ—ked vp and eaten by the Birds The second those who â—ike a stony field where the seed hauing sprung a little vp and not finding root is dryed vp and withered by the heat of the Sunne The third those who are as a good field but full of thornes where the seed growing vp is at last choaked By the first similitude are declared those who negligently heare the Sermon The first are the negligeÌ„t 〈…〉 or only to seed the eares with curiosity to heare some fine wouen discourse 〈…〉 choice wordes some subtill sentences without â—y â—aâ—e to learne how to know or amend themselueâ— and finally who go to the sermon as to some lecture or 〈…〉 Philosopher or Sophister Such people haue their soule◠〈◊〉 with a thousand fond cogitations and are â—â—poâ—â—l to the prekings of the Diuells who like spirituall 〈…〉 snatch out of their memory the graine of that diuine seed and will keep it from bringing forth any fruit or growing to any greenesse The 2. and â—â—ut and sinners By the second is noted the vice oâ— those who receaue and hide this seed in their soule with some spiritual ioy and gladnes but into a small depth of good ground oâ— true deuotion whether it be that they are lâ—â—den with diuerse sinnes as it were inward stones hardened by ill customes or for that they are not throughly resolued to do well and therfore subiect to wither at the least heate of temptation The third worldly and couetous By the third he reprehendeth those who are ouerwhelmed with the solicitude of worldly affaires who though they haue a soule good and well disposed yet the heauenly seed cannot there growe but is stifled and choaked with the presse and multitude of their worldly and thorny businesses True hearers of the word of God To haue then the field of our soule we â—â—isled and our eares well prepared to heare and receaue fruitfully the word of God we must be free and exempt from these vices and haue the contrary qualities and to bring vnto the sermon a sound and straight intention to seeke our owne health and saluation The hireling and vaine preacher which is also the true end of the Preacher For he that preacheth for profit is but a poore Mercenary and a poore merchant in the house of God giuing gold for straw and he that preacheth for vaine glory and to be esteemed is a simple fellow and is like him that chargeth his harquebtize with pellets of gold or Saphires to shoot at Crowes The faithfull Preacher A faithfull preacher seeketh God and the good and saluation of his hearers and his Auditours must heare to that end also and receaâ—e their instruction with a reciprocall eare and equall intentioÌ„ whereby he shall come with great desire well to vnderstand the Preacher with a firme resolution well to amend himself and put in practise what he heareth For to heare it attentiuely only to remember it and repeate it is not to attaine to the chiefe point of profit he must put it in execution shew by his workes and not by wordes only that he doth well remember it Epiâ—tetus in lâ—nchâ—r The sheep sayth a certaine Philosopher doth shew by her good milke by her fine fleece and by her sweet and sauoury flesh that she is well fed and not by casting what she eateth So our Sauiour pronounceth happy not those that heare his word but those that heare and keep it Those that haue their soule and eares so qualifyed before and after the sermon make the fourth kind of hearers whome our Sauiour approueth and prayseth Luc. 1â— 86 and those are only they that take profit in hearing his word and do reap greater or lesser haruest according to the measure that the field of their soule is cultiuated with these vertues by more or lesse preparation Our Pilgrime therefore shall endeauour to be of the best prepared most diligent that he may be of the richest in the reaping of those spirituall blessings The After-dinner and the Euening of the two and twentith day Exercises of Deuotion CHAP. XII HE shal passe the Afternoone in the exercise of pious workes in the reading of some good booke in visiting the holy place in viewing the votiue tables hanging vpon the Church walls contayning the miracles done there by the intercession of the Blessed Virgin in hearing the sermon Euensong Litanies and Hymnes that there are song by diuers Pilgrimes to the honour of the Sonne and his glorious Mother to giue almes if he hath wherewithall to conferre with spirituall men about some matters meet â—or the Virgins Deuote especially hauing that day beene admitted to the Table of our Sauiour Hauing thus bestowed the day he shall retire himselfe to his refection and rest at his lodging with his accustomed prayers taking some point of his morning meditation or of the Ghospell read that day in the Masse or some other subiect which he shall chuse or take of his spirituall Father The three and twentith day A Meditation of the Conception of the Blessed Virgin CHAP. XIII THE Pilgrime in the second day of his ariue the three and twentith of his voyage Epiph. cont Collirid ser 10. ser de laud Mar. hauing prayed a while in his chamber shall go early in the morning to the Chapell and there shall make his principall meditation of the morning drawne out of the subiect of the Conception of the B. Virgin For entry thereunto he shall set before his eyes the history of S. Ioachin S. Anne who being past hope of children but by speciall fauour from heauen Greg. Niss hom de hum Chr. gener 17. finding themselues both barren by nature and ouer-aged they perseuered in prayer demanding of God issue to be deliuered from the reproch of sterility and making a vow to consecrate vnto God what he should send them Niceph. l. 1. c. 17. Germ. CoÌ„stant Pat. de Mariae oblation Niceph. l. 1. c. 7. ex Epiph. Niss The first point shall containe the message which the Angell brought from â—eauen that they should haue a daughter of great vertue Ioachim being on the mountaine praying and S. Anne in her garden The second point shall propose certaine figures of this future Conception the first shal be taken
36. Moyses prayed by that great ineffable Name that it would please him to shew his face so much desired Dauid sayd When will my beloued come O Lord my sonne and my Father whome I haue fortould whome I haue song whome I haue exalted in my mortall dayes When will come that little Dauid elder thē his grand-father truly to bury the Giant Goliath whome I killed only in figure and shaddow Esay when shall come that God of whome I sayd to the people of Israell God shall come in person Isay 36. and saue you Micheas When shall he come of whome I prophecied saying Behould our Lord shall come out of his place and descend and all with one voice shall call vnto him In meditating heereof he shall admire the Prouidence of God who in so good tyme did promise a remedy of our fall in a Redeemer his Wisedome in that he deferred the execution thereof so many ages to teach men the grauity of their sinne to make them feele their owne infirmities to humble them in their misery to cause them to cry vnto heauen and to beate at the gates of his mercy with sighes prayers and teares to obtaine that by merit which without merit was promised vnto them In this deuotiō the Pilgrime shal passe the midnight with thankes giuing to the goodnes of Almighty God The Meditation for Morning and Noone Of the Annunciation made to the B. Virgin by the Angell Gabriell CHAP. XXIV OVR Pilgrime hauing taken some rest shall go betimes to the holy Chappell there to make his morning Meditation which shall be of the Annunciation of this mystery which he commeth to meditate Preparation to the Meditation In the beginning of his meditation he shall conceaue in his mind as profound reuerence towardes God as possibly he can as one that is to speake in his presence of a chiefe worke of his of a mystery and Embassage full of maiesty he shall with equall humility demaund a sufficient light to see it and to profit by it He shall not neere need to imagine a place where the history happened as in his other meditations for he shall meditate the mystery in the same place where it was both tould and performed yet he may set before his eyes our B. Lady praying at the now Gospell corner of the Altar when the Angell Gabriel brought her this tydings The Angell saluting the Virgin glittering and shining with an extraordinary light and accompanied with many of the chiefe of Angels as we may piously belieue and as we haue sayd before Cap. 18. The first point shall be taken of the beginning of the history which sayth In the sixth moneth the Angell Gabriel was sent of God to Nazareth a citty of Galily to a Virgin whose name was Mary espoused to a man called Ioseph of the house of Dauid Behould an Embassage in euery point excellent and honourable In the Maiesty of him that sent it who is God of the messenger sent who was one of the principall Angells of the person to whō it was sent who was the greatest Lady that euer was in the sight of God The excellency of the Embassage of the mystery or message it selfe that was brought a mystery of all mysteries which is the marriage of the Sonne of God made with the Nature of man agreed on by the sacred Senate of the glorious Trinity for the comfort of men of the end for which it was sent which was to informe the B. Virgin to haue her consent and accomplish and celebrate the mariage Heere now the deuout soule contemplating the maiesty of this Embassage in the foresayd circumstances shall set before his eyes all the ranckes of the heauenly Court of all those happy Angelicall spirits reioycing there aboue in this mission and the assembly of those iust Soules that before this departed who hauing heard this good newes in Limbo were in an admirable expectation of the comming of their Redeemer It is sayd that this message was done the sixth month This at the first hearing seemeth to be referred to S. Iohn who was six monthes elder then our Sauiour Christ incarnate in the 6. age but in a mystical sense the mention of this number goeth further and teacheth that this Conception of the Sonne of God is annoūced and accomplished in the sixth Age of the world as Beda sayth Also Man created the sixth day which is Friday on which day christ was crucifyed that as God created Man in the sixth day of this world which is our Friday and that at the sixth houre of the day which is our mid-day so he descended into the earth the sixth day and at the sixth houre of the day for on such a day was this Embassage made to wit the fiue twenty of March which that yeare was Friday And vpon the same day and houre he ascended vp the Crosse as the Scripture doth expresly signify Conueniences which doe easily declare that the benefit of our Redemption was no more by chance or aduenture then that of our Creation but proiected of purpose many ages before euen from all Eternity and this long prouidence doth testify the ancient fatherly loue of God towards vs. The Aue Maria thrice a day The Catholike Church in remembrance of this Embassage and Mystery which it teacheth saluteth the Virgin at high noone with these wordes of the Angell as also at morning and night to giue thankes to God for so notable a benefit in those three tymes which we haue shewed before to be remarkeable by the deuotion of the Saints and therein she sheweth that she doth not loose the memory of that immortall benefit The second point shall consider the wordes following When the Angell was entred to her he saluted her thus All haile full of grace Luc. 2.28 our Lord is with thee blessed be thou among women But she hearing this was troubled at his speach and thought what manner of salutation this might be And the Angell sayth to her Feare not Mary for thou hast found grace with God behould thou shalt conceaue in thy wombe The Maiesty of this salutation and shalt bring forth a Sonne and shalt call his name IESVS He shall be great and shall be called the Sonne of the most High And our Lord shall giue him the seat of Dauid his Father and he shall reigne in the house of Iacob eternally and of his Kingdome there shall be no end And Mary sayd to the Angell How shall this be done seeing I know not man And the Angell answering sayd vnto her The Holy Ghost shall come vpon thee and the vertue of the Highest shall shadow thee and therfore the Holy that shall be borne of thee shall be called the Sonne of God And behould Elizabeth thy kins-woman she hath also conceiued a sonne in her old age and this is the sixth month to her that is called barren because euery word shall not be impossible with God And