Creed of Athanasius sayth this is the Catholike faith that we adore the Vnity in Trinity and Trinity in Vnity a secret incomprehensible and worthy of a high and generous Faith not cōmunicated to the rude people of the Iewes sauing a to few of more excellent vertue but to Christian people who in the schoole of perfection are taught to belieue all things that are proposed by the Church be they neuer so high and transcendent The first person of the B. Trinity Meditating the second point he shall obserue God the Father and the vnity of the diuine essence in the first Commandement for the first is the fountaine and beginning of the other as the Father is of all the deity and by forbidding to haue more Gods he teacheth that there is but one only diuine Essence which must be adored In the third point he shal note that the Sonne the second person of the Trinity is signified in the second Cōmandment for therein is verity and truth spoken of periury forbidden Now Ioan. 14. the Sonne is called Verity I am the VVay the Verity the Life And as the Sonne is ingendred of the Father so this commandement commeth from the first though in a diuers fashion For the fourth point remembring the third Commandement which speaketh of sanctifying the Sabboth he shall there find the third Person of the B. Trinity noted that is the Holy Ghost the true sanctification and repose of reasonable creatures And as the holy Ghost proceedeth of the Father of the Sonne and is as it were the bond of this diuine Trinity so though in different manner this 3. Commandment floweth from the two first and ioyneth them together in the execution of the worship of God In his speach and prayer he shal direct his hart and words to this diuine incomprehensible Vnity Trinity admiring praising and thanking him demanding aid helpe alwaies more and more to admire praise and serue him hauing walked some way that morning he shall sing the Canticle following both for deuotion and recreation together A Canticle of the three first Commandements which are a figure of the B. Trinity O ineffable Trinity Three persons in one Essence One glory One maiesty One wisedome One puissance ' Graue in my soule thy holy Faith Hope the liuely flame Of holy loue vnto thy law print in the entrailes of the same My Faith let see thy Greatnes my Hope let thee attend My Loue let seeke thine honour and nothing els pretend My Vnderstanding alwayes let humbly thee admire And let my Will sincerely to honour thee aspire My Tongue let praise thy Name thy goodnes and thy glory Thy Feasts in euery season be alwayes in my memory But if my tongue nor thought nor those of Angells neither Can speake or thinke inough of thee take my desires rather With hart lowly humbled thy maiesty I adore And loaden with the weight of sinne thy mercy do implore And he shall make an end saying Pater Aue Credo c. The After-dinner and Euening of the seauenth dayes Iourney A thankesgiuing for the first weeks well passed CHAP. XVII IN the Afternoone of this seauenth day the Pilgrime shall imploy himselfe to thanke God for all the goods he hath receaued of him and namely for this grace and fauour that he is come to the end of the first weeke of his Pilgrimage as to a station of his first rest and repose and he shall say thus either with hart A prayer to the B. Trinity or mouth Be thou blessed for euer O Lord and for euer praised of Angells and men and of all creatures in the whole world for to thee only belongeth benediction and soueraigne praise who art soueraigne power wisedome and bounty soueraigne Trinity in three Persons soueraigne Vnity in one Essence soueraigne Maiesty the Father the Sonne and the Holy Ghost O ineffable Trinity and sacred Senate Creatour Gouernour Redeemer of the world soueraigne Law-giuer of all good Lawes thy selfe being the eternall law God the eternall Law eternall iustice and eternall reward to those that feare loue and serue thee with all their hart and with the same hart keep thy commandements O infinite bounty doe me the fauour for thy owne sake and for the merits of that diuine person that descended from thy bosome O heauenly Father and by thy worke O holy Ghost was made man to repaire man that was lost that my Sabboth rest may be euery day in thy loue in thy feare and seruice in the obseruation of thy holy lawes that all the webbe of my life may be with such dayes and all my dayes composed of the houres of this repose And that at the end of my mortall course I may without end praise thy holy name and for euer rest in the bosome of thy blessednes With these and like prayers he shall passe the after dinner of his first weeke and shall take vp his lodging as he may after the manner of Pilgrimes The eight day Of the loue of our Neighbour and how one Man is Neigbour to another CHAP. XVIII THE Pilgrime hauing runne ouer the Commandments of the first Table which concerne the loue and worship of God he shall passe to those of the second Table appertaining to the loue and duty we owe to our neighbour that is to Angells and men For this worde comprehendeth both Neighbour vniuersally is mā to man though principally man is neighbour to man being neere allied one to the other not onely by likenes of their reasonable nature and of the end common to Angells and men which is eternall happinesse but also for the kindred both by the first Adam of whome al men descend and are brethren by that title and also by the second Iesus Christ by whome they are redeemed if thēselues be not in fault and knit together by a knot of holy spirituall brotherhood As then the three precedent Precepts are conteyned vnder one alone which is the end of all which biddeth to loue God with all our hart for himself so also the seauen following are conteyned vnder that which commandeth to loue our neighbour as our selues for the loue of God to help and assist him with our goods with our ability and industry and to do him no wrong and finally to loue him as our selfe Also S. Thom. 2. 2. q. 26. as there be diuers and different obligations among men so there be diuers degrees of loue and therefore S. Augustine sayth He leadeth a iust holy life who iudgeth iustly of things such is he who endewed with a well ordered Charity Aug. lib. 1. de keepeth himselfe from louing that he should not loue or from louing too much that he should loue lesse or from louing equally that he should loue differently or differently that he should loue equally The straitest bond that is amongst men is betweene Father and sonne and therefore the father holdeth the first place in the list
law of God in what sort soeuer and in the end say Pater Aue. In the 4. point he must say Confiteor knocking his breast for his faults found with dolour and dislike and also with hope to knocke at the gate of Gods mercy humbly crauing pardon for the snnes we find our selues to haue committed The 5. point is to make a firme purpose neuer by the help of Gods grace to fall againe into the like and with the first commodity to goe to Confession so to end with Pater Aue And Credo This is the dayly exercise of all that be carefull and solicitous of their owne saluation commanded by the Scripture and practised by the Saints Eccl. 28.29 Locke vp thy gold siluer sayth the Wise man and make a weight vnto thy wordes and put a strict bridle in thy mouth That is vaunt not of thy vertue nor glory in thy good actions weigh and examine all euen vnto thy wordes and keep thy selfe from euill and haue a purpose to abstaine for afterward Iob sayd I feared all my workes Iob. 9.28 knowing that thou dost not pardon the offender And this without doubt was because he weighed all in the ballance of Gods iustice which he knew left nothing vnweighed Dauid Psalm 76. I meditated in the night with my hart I did exercise my selfe I did sweep cleanse my spirit Vpon which wordes S. Augustine sayth He enquired of himselfe he examined himselfe and he iudged himself within himselfe He examined in the night the fit and proper tyme in silence with attention hauing his eyes shut to other thinges he exercised himselfe in good earnest with all his hart with feruour and vigour of deuotion and not with a distracted and wandering cogitation dead without motion of life and sorrow My sinne is alwayes before me Psal 50. Because he was in continuall examination of his actions alwayes finding some defect and heereof he sayd to God Psal 18.14 Who is he that knoweth his faultes Deliuer me from my secret sinnes and pardon thy seruant the sinnes of others He that doth not his diligence to performe this once a day sheweth himselfe to haue no great care of his owne soule for he putteth himselfe fondly in danger to be surprised and sodainly arrested by the executioner of the supreme Iudge hauing the accountes of his life ill ordered charged with debts which he shal neuer be able to discharge The deuout Christian doth it often in the day How often in the day the deuout ChristiaÌ„ should examine his conscience Our Pilgrime shall do it thrice in the morning when he riseth he shall examine the night past at noone examine the morning and at night when he goeth to bed shut vp the account and reckoning of the whole day A generall distribution of what the Pilgrime should do euery day And first of the Credo CHAP. VII Clem. Const Apost l. 7. c. 25. THE dayly prayers and spirituall exercises of the pilgrime are distributed into three tymes of the day Morning after dinner and Night according to that distribution of K. Dauid who sayd In the Euening and Morning and at Midday I will pray to thee O Lord and speake thy prayses and myne owne necessityes Psal 54. Which also Daniel practised in his captiuity as before him all iust men in their owne dwellings Dan. 6.10 In the Morning he shall make the principall meditation at Noone and after he shall make others or els if he be loath to change the subiect hauing some tast thereof in the Morning he may goe ouer it againe by way of repetition at euery one of these three tymes of prayer he must still repeate the Credo Pater Aue Confiteor as a true child of the Church who reciteth them in the midst among other prayers she maketh he that prayeth must haue Fayth Hope and Charity Fayth is the foundation of the others by fayth he doth often say in his prayers the Creed as making profession of his fayth comprised therein by these 12. Articles 1. I beleeue in God the Father almighty creator of heauen earth 2. And in Iesus Christ his only Sonne our Lord. 3. Who was conceaued by the holy Ghost borne of the Virgin Mary 4. Suffered vnder Pontius Pilat was crucified dead and buried 5. Descended into hell the third day he rose againe from the dead 6 He ascended into heauen sitteth at the right hand of God the Father Almighty 7. From thence he shall come to iudge the quicke and the dead 8. I belieue in the holy Ghost 9. The holy Catholike Church the Communion of Saints 10 The forgiuenes of sinnes 11. The resurrection of the body 12. And life euerlasting AmeÌ„ This is a summary of fayth called the Symbole collection or gathering because it was composed by the Apostles euery one bringing and contributing his part as they doe at a reckoning after a banket representing by the number of the Articles the 12. Authors and compounders thereof for which cause S. Ambrose calleth it the Apostolike fayth Amb. ser 38. Aug. ser 1â—1 de tempore Leo c. 13. ad Pulchr composed by those 12. Artificers also the key whereby is discouered the darknes of the Diuell that the light of Iesus Christ might appeare S. Augustin calleth it the Apostolike fayth because it contayneth the abridgment thereof and would haue euery one learne it by hart The Symbole or Creed sayth he is short in wordes and great in mystery let euery one therefore that is come to the yeares of discretion learne the Apostolike fayth which he hath professed in Baptisme by the mouth of his God-father These twelue Articles containe all that euery Christian ought distinctly to belieue of God and his Church The 8. first teach vs the beliefe we must haue of the B. Trinity one God and three persons and specially of the mystery of our Redemption The foure last deliuer vnto vs what to belieue of his Church Of the Pater Noster Aue and Consiteor CHAP. VIII THE Pater noster is the summary of our hope as the Creed was of our fayth contayning seauen petitions in forme of prayer as followeth 1. Our Father which art in heauen hallowed be thy Name 2. Thy kingdome come 3. Thy will be done in earth as it is in Heauen 4. Giue vs this day our daily bread 5. And forgiue vs our trespasses as we forgiue them that trespasse against vs. 6. And lead vs not into temptation 7. But deliuer vs from euill Amen The foure first demand the guift of good thinges the three last deliuerance from euill The 3. first aske that which pertayneth to life euerlasting the foure last that which concernes this temporall to attaine vnto the other as S. Augustine sayth Aug. euch c. 115. serm Dom in montel 2. cap. 17. This is a prayer made and dictated from the mouth of the Sonne of God the richest and worthyest of all the
was carried not long before Afterwardes going from Sclauonia to Palestine they found in Nazareth the same markes and tokens of the place which the Sclauonians had found foure yeares before And their report recorded in the writings of the Citty was kept in the publike Recordes for testimony vnto all posterity Of certaine strange and meruailous transportations CHAP. IX THOVGH this be a wonder the like wherof hath not beene often heard that a whole house should be transported and carried from one country to another as this holy house was which alone had the honour of such a priuiledge yet we read also of diuers transports of the same kind made either by prayer or by art industry of men euen of Paynimes otherwise Wherfore this should not seeme either impossible to the power of God nor beyond the fayth of men S. Gregory Thaumaturge as S. Gregory Nissene reporteth in his life by his prayer remoued a Rocke from one place to another Greg. Thaumat Greg. Niss in his life by this means plaÌ„ted the faith of Iesus Christ in the hart of the Idoll-Bishop before whome and for whome he wrought it Paulus Venetus telleth that a simple Christian of Armenia neere the towne of Taurisium caused also by his prayer a mountaine to moue in the sight of the Saracens Paul Ven. l. 1. cap. 18 whilest they mocked Christians for holding of a fayth that bosteth to remoue mountaines and threatned to kill him if either he did not deny his fayth or performe this miracle which they seeing performed many of them were conuerted to Iesus Christ In the yeare 1571. a great Hill in England somewhat neere the sea changed his place whether it were by some earthquake or by some secret supernatural power Pliny recounteth that in Brusse a towne of Maracko an orchard planted with Ohue-trees appertaining to Vectius Marcellus a Knight of Rome Plin lib. â— cap. â—3 and Procurator generall of Nero the Emperour was carried from one place to another Art also which is a branch help of Nature hath her miracles in the like kind Lib. 7. c. 9 hist Indic For we read in the History of the new world that those of Mexico haue by deuice of water-workes transported Gardens with their trees and fruits into faire countryes Archimedes boasted that he could remoue the earth out of his place Archimed Plutarch in Marcel if he had another place firme whereon to set his mathematicall instruments and there are found Enginers also of our tyme that could pull vp great Okes and other trees as one would pull vp a radish-roote make them leape in the aire with engines which many would thinke a miracle if they should see it and not see the cause this being an effect aboue the ordinary force of men though as strong as Roland or Milo and surely it is a great wonder of art If then we thinke these miracles of S. Gregory the formentioned to haue beene done as the credit of histories doth command vs to thinke they were if the Paynimes haue belieued that by the power of their Gods or by art such wonders could be wrought why should we make difficulty in beleeuing this transport who haue and belieue a God almighty author of Nature and of all the power of arte and to whome Iesus Christ hath sayd about these kind of workes that one graine of fayth should remoue mountaines Math. 17.20 Luc. 17. â— 1. Cor. 1â— cast them into the sea so also sayth S. Paul If then with fayth men may worke these transportations may we not beleeue with the fame that Angels by the will of God haue done this to whom he hath giuen naturall force and strength to doe this and such like workes For we know that the Angell carried the Prophet Abacuc from Iudea to Babylon and carried him backe froÌ„ Babylon to Iudea againe Dan. 1â— 35. more then twenty dayes iourney in a moment And we know by their naturall force they roule about the huge frames of the celestiall Bodys from East to West and from West to East with an admirable swiftnes and constancy now these six thousand yeares togeather without any paine or difficulty a worke without comparison more difficult then to carry a house once or twice from one country to another from Asia to Europe from Nazareth to Sclauonia and from thence to Italy although it be also an effect miraculous and admirable for the rarenes Why the Writers of that tyme did not record in their History this meruailous transport of the Chappell of Loreto and of many strange thinges neglected and not perceeued CHAP. X. BVT heere will be demanded why this cause being so rare and admirable no Historiographer that writ in that tyme made any notable mention thereof The demand is reasonable and the silence may seeme strange Therfore to satisfy it I say first that this might happen because there were few famous writers of that tyme for amongst the Greekes the most renowned Nicephorus flourished about 1297. was Nicephorus Calixtus and amongst the Latines William de Nangu a Monke of S. Denis in France who perhaps were both ignorant of this matter for although in it selfe it were great yet the fame therof was not so soone spread in strange countryes or if they should heare of it so farre off they might not belieue it at the first or if they did beleeue it they durst not publish it in their writings strangers still referring themselues to those that were neerer and might haue better knowledge assurance of the matter The other learned men of that tyme as well Greekes as Latins as Nicolaus Cabasila Nic. Cab. Geor. Pac. Robert of Sorbone about 1296 George Pachimer Robert of Sorbone were occupyed in commenting the Scriptures and handling Theologicall questions rather then in writing of histories they therefore put this miracle first in writing that knew it first and whome it concerned most who were the Sclauonians and Recanatines and that the most authentically they could that is in their publike recordes and stories written for that printing was not yet deuised Secondly I answere that it might happen in this case Two causes of silence in great matters which we often see to happen in great and rare matters that they are not knowne either for that they are not marked obserued euen by those that are neerest being busy in other matters that touch them more neere or els are neglected and omitted by writers as being knowne manifest to al which I can proue by fresh examples of our owne tyme and wherof my selfe haue beene for the most part an eye witnesse also by the testimony of antiquity I was at Auinion the yeare of our Lord 1590. when a little child of the same towne aboute fiue or six yeares old A child fell from a place 24. foote high without harme 1590. named George Caluet the sonne of a worshipfull Aduocate going to see the schollers
must not meruaile if â—ew haue written of this transport when it happened which happened either because they did not marke or not beleeue or of carelesnes in printing or publishing that which was known to all euery one thinking that others would write many haue beene negligent reposing themselues vpon the fayth and diligence of others Who haue written of Loreto and what Popes haue adorned it CHAP. XI THIS which we haue sayd of the silence of the Writâ—â—â— of that tyme about the miracle of Loreto The firâ—t writer of the history of Lo eto is to instruct them that might muse thereat and take occasion to discredit it and not to excuse any default of good and sufficient proofes for there be so many and so strong as can be dâ—sired for the affirmation of any verity There is first the proofe of diuers humane testimonyes and secondly of diuine For besides the stories of the Sclauonians and Recanatians the first beholders and recorders of the fact diuers famous and learned men that came after haue inserted the history and prayses of this place into their bookes from age to age Blond Fla lib. 1. de Italia illustrata regionâ— 5. In the 14. age which began the yeare 1301. immediatly following the 13. in which this miracle happened â—londus a famous author who florished in the yeare 1389. Secretarie to Pope Eugenius the fourth maketh very honourable mention of the house oâ— Lorâ—to in the booke which he wrote of Italy In the 15. age in the yeare 1461. Pius the second being Pope In the 15 age Peter George the Lord Peter George Prouost of the Church of S. Sinedas of Terain long tyme Gouernour of Loreto Recanati caused to be written in a table the summe of al this history drawn out of the recordes of the Sclauonians Recanatians to the end that Pilgrimes might to their comfort know it and which is more The testimony of Paulus Rimalducius Francis Priour he citeth therein two witnesses Paul Rimalduccius and Francis surnamed the Prior who being examined by authority did maintaine vpon their faith that the contents of this table were true and the first added that he had often heard of his grand-Father that he did see the house of the B. Virgin wheÌ„ being caried in the aire it lighted in the forrest where he had often visited it Francis Prior said also that his graÌ„d-father who was 120. years old had seene it in the forrest and on the Hill of the two Brothers Hierome Anglitanus Secretarie and perpetuall Recorder of the Citty of Recanati recounteth this in the history of our B. Lady of Loreto In the same 15. age liued Baptista Mantuanus the Carmelite In the same 15. age Baptista MaÌ„tuanus Carmel countrey-man to Virgill a Doctor Poet most famous of his tyme who speaketh so highly of this place that he pronounceth this chamber to be the most noble and worthy dwelling that euer was seene on the earth In our last age past of the 16. Erasmus that liued in Luthers tyme a man more ready to reprehend and mocke where he listed In the 16. age Erasmus then to belieue the deuotion to the B. Virgin without good caution speaketh notwithstanding very honourably of our B. Lady of Loreto as appeareth by his Liturgy and Sermon he made thereof In this same age also in the yeare 1550. Leander a Religious and learned man in his description of Italy Leander Albertus Dominicanus in descrip Italie in regione 13. in Picen speaking of Loreto he esteemeth himselfe altogeather insufficient to writ thereof and not only confirmeth what others had sayd before him but also calleth them hard-harted and stiffe who did not belieue so manifest and euident proofes In our tyme we haue had Peter Canisius a famous man who hath writteÌ„ therof both learnedly and religiously Antony Muret a writer most learned eloquent and pious in his later dayes hath therof left an Hymne worthy of eternall memory in the Church of God lastly Horatius Turselinus who hath more exactly then all the rest gathered it into an entire and complete history This number is not small nor of small account and they do carry good reasons of credence to all reasonable readers If then we beleeue one Titus â—iuâ—us writing of the foundation f Rome 700. yeares after it was built Titus 〈…〉 of many straÌ„ge thinges happened in that space If we beleeue one Plutarch giuing vs the history of the Greeks Romanes for aboue 1000 yeares before his tyme and recounting a number of things exceeding the common credence of men why should we make difficulty to beleeue that which Writers doe witnesse to haue happened miraculously and by the power of God a little before their age to the honour of God and the Mother of his sonne Iesus Christ Besides these authors 〈…〉 Popeâ— we haue also the Popes since Bâ—â—â—facius VIII in whose tyme we sayd this Chamber was trâ—nsported into Italy to wit in the yeare 1294. who haue alwayes honoured and beautifyed this place with their spiritual and temporall guifts or with both with Indulgences priuiledges with guifts and buildings and thereby confirmed the verity which so many renowned men and famous Historiographers had sayd Benedictus 12. 1326. Vrbanus 1353. Martin 5. 1400. Eugenius 4. 1423. Nicolaus 5. 1439. Calixtus 3 1447. Pius 2. 1451. Paul 2. 1457. Sixtus 4. 1464. Innocen 8. 1477. Alexand. 6. 1483. Iulius 2. 1499. Leo 10. 1513. Benedictus the XII made Pope the yeare 1326. was the first and after him Vrban the V. in the same age and of the 15. age which began 1401. Martin the V. Eugenius IIII. Nicolaus V. Calixtus III. Pius II. Sixtus IV. Innocentius VIII Alexander VI. Iulius II. And of the 16. age beginning at 1501. Leo X. and all the Popes of the same age vnto Clement VIII that ruleth now full of zeale piety and vertue and singularly deuout to Loreto This constant deuotion of such persons is an euident proofe that this place is the same we beleeue it to be and so much the more assured in that this holy Sea hath alwayes beene diligent and curious to be informed of the truth of like euents and to reiect and condemne all superstition and lyes in the Church of God To these testimonyes we may add reasons to confirme the same for first it seemeth impossible that it should come by the fantasy of men to haue found the meanes of this transport being without example both before and after For though diuers thinges haue beene heeretofore transported as we haue shewed before yet neuer was it heard of any whole entire house or building Therefore as any such like thing was neuer heard of so neither could it speaking morally enter into the thought of any man to fayne or deuise or to further it if it were not true Neither yet being true could it be receaued acknowledged by the world if it were not reuealed made
that such workes cannot proceed but from the handes of God or from such as he giueth power vnto only â—od authour of miraracles This hath made admirable an infinite number of the Tombes and sepulchers of Martyrs Confessors and Virgins infinite Temples dedicated to the honour of God in their name infinit Images hallowed in their remembrance as all doe know Temples that are not altogeather ignorant of the histories of Christians namely of the glorious Virgin in a thousand places of christendom Images as are for exaÌ„ple to choose the neerest to our knowledge in the Kingdome of France of our B. Lady of Clary of Charters of Puy of Vaultfleury of Grace of Ioy of Argilliers In Spaine Montserat Piemont Montdoni and diuers others where God hath done and doth still powre downe his benedictions by works proper to his omnipotency but in this holy House he hath wrought so many and so markable besides those I haue already spoken off that he seemeth to haue made choice thereof out of the whole word for a Theater there to shew the maiesty the power treasure and graces of his omnipotency wisedome and bounty There the bodyes and soules of mortall men haue not ceased since the first arriue thereof into Europe to receaue heauenly benefits in sicknes in health in warre in peace by land by sea against Diuells against men euery way and to all sortes of men whereof the histories do testify and namely that of Horatius Turselinus as also the people that see them with their eyes and thousands of images tables of deuotion which those that receaue benefits there do hang vpon the walls of the Temple which eÌ„closeth this Chapell for thankesgiuing and testimony of the bounty of God neither is it possible but that he who belieueth this in his hart should also conceaue in his soule a great respect and loue towardes the maiesty of God the chiefe giuer of so many guifts towardes the glorious Virgin Mary by whose intercession they are giuen vnto men Admirable conuersions of Loreto and he that belieueth them not maketh vs belieue that he is depriued not only of christian fayth but of humane faith also who will not yield to the depositioÌ„ of so many witnesses nor be persuaded by so many supernaturall workes so open and manifest vnto all And if there were no other miracles then the admirable conuersion of many great sinners which is there wrought euery yeare it were inough to testify the fauour and grace of God singularly preseÌ„t in that place Multitude of penitents there do sometymes in a weeke confesse 60000. Pilgrimes where an 100. Confessours if there be so many caÌ„not suffice to heare all that come and who can reckon al that come for this purpose in a whole yeare all that haue done penance since 300. yeares in visiting this place all that haue left their riches honours and commodityes togeather with their sinnes to consecrate themselues liuing sacrifices to God in a true holocaust and to passe the years of their mortall life vnder the straite obseruance of a religious law farre from the vanity of the lost world Are not these meruailes great inough to make the place meruailous And if heertofore diuers places haue beene admired for only one miracle done there what admiration deserueth this for hauing beene honoured with millions of meruailes Why God worketh more miracles in one place then in another CHAP. XX. BVT whence coÌ„meth it that God doth make such choice and difference of places and that in some he hath beene so liberall Aug. epist. 137. ad clerum pop Hyp. and specially in those of the mother of his Sonne and in this of Loreto aboue all the rest S. Augustine speaking of miracles which were done in certaine places dedicated to Martyrs and not in others toucheth this question and doth in a sort confesse that he cannot playnly decide the matter Who can search sayth he the secrets of God and know wherefore miracles are done in some places and not in others And hauing told how a certaine thiefe comming to Miln with inteÌ„tion to take a false Oath in the Church oâ— the Martyrs Geruasius and Protasius where the Diuells were terribly tormented and forced to tell what they would not Epist 137. was constrayned to confesse his fault to restore what he had stollen he addeth Is not Africa full of the bodyes of Martyrs and yet these things are not done there for as the Apostle sayth 1. Cor. 12 as euery Saint hath not the guift of healing nor euery one the guift of discerning spirits so he that distributeth to euery one their proper vertues would not that these thinges should be done at euery memory of Martyrs So that the only reason he assigneth for these priuiledges of diuers places is the will of the Creatour who maketh his miracles shine where he listeth and diuideth his guifts as he thinketh good So we see that according vnto his pleasure Nature is fertill and plentifull in one place of that she cannot bring forth in another and though there be natural causes therof yet they are for the most part vnknown to vs and we know nothing thereof but in generall It is God that hath so wrought or as the Naturalists doe say it is Nature that hath done it Palestine yieldeth Balme Arabia Incense India Rubarbe the Philippines and the neighbour Hands Spices Aeygpt the bird Ibis Peru the bird of Paradise Brasil Ibis enemy to Serpents the bird Toucan the lake of Bourget in Sauoy the fish Lauaret contrary Peru most fertill in a thousand rare plantes and trees cannot nourish diuers of ours The birds called Woodpeckers abound in many Countreyes yet they are not to be seene in the country of Tarento no more then Wolues in England in the I le of Rhodes we cannot find one ayrie of Egles nor in the territory of Fidena neere vnto Rome one Storkes neast Plin. â—lâ— 20. 29. nor one Storke within two leagues of the lake of Como in Italy Who hath giuen these priuiledges and boundes vnto Nature Who knoweth or can declare it It is not the diuersity of Heauen or earth for we see that diuers of these places we haue named diuers others which we might name be of the same scituation and climate which yet are very different in the production of thinges And contrarywise diuers of different country and climate to be a like either in wanting or abounding It is therfore the only will of God Particuler causes of the diuersity of effects in nature aboue nature which is the supreme cause of all this diuersity As therefore the Creatour who is the father of the family of this world and maister and dispenser of all therin hath made Nature the diuision of his guifts so hath he made certaine holy places more fertill and more honourable with his guifts and wonders because so it pleased him This is the general reason which
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
22.17 and effectually to assure themselues of some important truth and God himselfe did sweare by himselfe to fortify his promise that he made to blesse Abraham to multiply his seed as the Starres of heauen and as the sand of the Sea Thereof it is that in publicke iustice they cause men to hold vp their hand or to put it vpon their breast to the honour of God the soueraigne Iustice and in fauour of innocency and right The fifth shall meditate how God is not content to giue this commandement but also would add a threate to those that should break it God will not hold him innocent who shall take the name of the Lord his God in vaine This is to shew the enormity of the sinne to put a bridle in the mouth of men who doe easily fall into this fault and to giue them to vnderstand that thereof doe come the greatest part of tribulations and aduersities wherewith men are afflicted in their body wiues children and goods And therfore Ecclesiast sayth Thy mouth shall not be accustomed to swearing Eccl. 23. for there are many inconueniences therein And againe The man that sweareth much shall be filled with iniquity Matth. 5.34 and the sword shall not depart from his house And the same Wisedome not to giue footing or food to such a custome cōmandeth a contrary extreme that is not to sweare at al Sweare not neyther by Heauen nor earth nor by Hierusalem let your words be yea yea no no an aduertisement also giuen by S. Iames in the same words Iac. 5.12 The prayer or speach to God shall be thus My Lord thou hast giuen me a hart to belieue in thee hope in thee and to loue thee with all my capacity and my tongue as an interpreter of my hart and an instrument accorded and tuned thereunto to exalt thy holy Name with the harmony of a liuely Fayth and stronge Hope and sincere Charity to sing the prayses of thy greatnes all the dayes of my life continue if it please thee to deale well with thy seruāt for thy bounty is bottomlesse and giue me grace to employ my tongue to that vse for which thou hast placed it in my mouth let it be only to prayse thee to thank thee for thy benefits to confesse thee Creatour of heauen and earth Redeemer of mankind and iudge of the quicke and dead Keep it if it please thee that it be neuer loosed not only to vanity against thy holy name but not so much as vnto any idle word that it may name thee with verity iudgement and iustice sing to thee with sincerity and exalt thee with thankesgiuing for euer and euer Amen The after-dinner and Euening of the fifth dayes Iourney Diuers Meditations and Prayers CHAP. XIII AFTER dinner the Pilgrime shall make this meditation vpon some other matter proper for the day or he shall resume some point of his morning meditation or shall say his beades or some other prayer to the B. Virgin admiring her vertues purposing to imitate her and to that end demanding her help and assistance In the euening he shall bewaile the sinnes that are so cōmonly committed against this holy commandement and the euills that come therof demanding of God for himselfe and others grace to amend and shall say O Lord thy name is holy for it nameth the Holy of holyes none do comprehend the Maiesty thereof but thy selfe and the ignorance of many mortall men is lamentable in that they know it not and the peruersity of men is abhominable in that knowing it they do most wickedly dishonour it their mouth is full of blasphemy and their tongue eloquent in vanity Language of vanity their discourses interlaced with vnprofitable oathes and detestable periuryes The Souldier is not gallant except he braue it in swearing the Merchant cannot sell except he forsweare the Doctour the Priest the Iudge the women children venture to sweare and forsweare and to profane with their tongue that Name which is only to be adored And do we meruaile if the wrath of thy iustice doth rayne vpon our heads so many calamityes If warre plague famine doe persecute vs If heresy armed with our sinnes ouerruning Christendome so many yeares doe trouble the peace ouerthrow trafficke bring in robbers and tread vnder foot all lawes of God and man Let vs rather meruaile that we feele no greater euills But O Lord notwithstanding be gentle and mercifull as thou art keeping vs from incurring thy iust anger pardon vs if it please thee our faults past and keep vs from committing any more heerafter and giue vs grace alwayes to employ our tongue to the Confession and prayse of thy holy Name And so he shall betake himselfe to his lodging whither his good Angell shall bring him The sixth Day A Meditation vpon the third Commandement Remember to sanctify the day of Rest CHAP XIV The seruice of God with preparatiō THE morning meditation of the sixth day shall be of the third Commandement with the accustomed preparation and the first preamble shall set before his eyes the wordes of the Law as grauen in stone REMEMBER THOV SANCTIFY THE DAY OF REST as in the other And the second shall demand grace to reap spirituall profit of this present meditation The pointes shall be these In the first must be obserued that this third Commandement is giuen that solemnely with leasure and preparation and without any disturbance of worldly affaires and businesse we might put in practise the two precedent that is to adore God confesse and giue thankes by first fruites sacrifices offeringes and almes to prayse and sing forth his holy name Euery day we should remember this day and therefore it is sayd expressely Remember thee and thinke thereof expect it seruing God the best that we can euery man apart by himselfe the other dayes of the weeke amidst the presse of our temporall affaires But when that day is come al the children of God come togeather vnto his house to find tyme and place for this deuotion as the most important of all that they may performe it in common as perfectly as may be The second shall consider This feast is the remembrāce of the worke of God that this seauenth day of rest was giuen to the Iewes to acknowledge the benefit of the Creation of the world and with a continuall and weekly memory renew the remembrance thereof also to signify the eternall rest and repose which Iesus Christ was by his death to gaine vnto vs regenerating vs into new creatures first by his Sacraments in this life and after by his Resurrection to glory He therfore being come and we hauing gotten this rest and glory figured by the Iews Sabboth he would that the church should leaue the figure put in place thereof our Lords day Why the Iewes feast is turned to Sunday the Sunday the day of his glorious Resurrection and the closer of
deceaued any Belieue me only giue it them without feare I would dy rather then deceaue you without feare sayth he I cannot thus deliuer our mony wherein consisteth all our wealth but yet vpon thy word I will deliuer it And so saying he began to distribute his fifty peeces shaking and trembling asking his Wife if he must not taken an obligation of them to whome she answered that it was not needfull and so they returned home Three months being expired he sayd Wife behold the first quarter is come shall we finger any mony to liue on Yea sayth she go to the same place where you bestowed it he went and found there some of those beggers to whome he had giuen his mony and diuers new besides he stayed to see if they would say any thing to him of the matter and he saw that insteed of giuing him any thing they reached forth their hand and begged more instantly then they did before for the old beggers had told the other that this man was a great almes-giuer and very charitable and that not long since he had giuen them a bountifull liberality in such sort as they lookt to receaue so much as they did before whereas the good man had no such meaning but blamed the credulity of his wife in giuing him so bad counsell and his owne simplicity in hauing belieued her Was not my wife sayd he in himselfe very venturous to counsell me any such course And was not I a very foole for letting my selfe be ruled and persuaded by a woman As he discoursed thus angerly walking in the Church he espied vpon the marble pauement one of those peeces of gold that he had giuen and so he returned halfe pacifyed and told his wife that he had not seene this God of the Christians and that his treasurers were but poore officers who were so farre from giuing me any thing that they demanded more Only I found vnder my feet one peece of that I gaue before That was the God of Christians sayd she who sayd it there with that inuisible hand wherewith he gouerneth all the world Well husband sayth she go I pray you buy something therwith for our supper and haue confidence in the prouidence of God he went to the Market and brought among other prouision a Fish and comming home gaue it his wife to dresse who opening the belly found therein a great Diamond of a most cleare and beautifull lustre she wondered at it without knowing the worth she shewed it her husband who wondered also knowing the valew as little as she When they had supped he sayd to his Wife giue me that stone to sell perhaps we may get a Teston for it He tooke it and went to a Ieweller who had already shut his shoppe and presented him this stone to sell the Ieweller beheld it with admiration of the beauty and bignes of the Diamond as neuer hauing seene the like before and sayd vnto him Well what shall I giue you for it He answered what pleaseth you The Ieweller told him he would giue him fiue Crownes he that esteemed the stone worth but two Testons thought he mocked him and sayd will you giue me so much indeed The Ieweller also thought that his merchant iested with him for his part mocked at his small offer and sayd I will giue you ten Crownes The good man thinking he was mocked still sayd neuer a word The Ieweller offered twenty after thirty and seeing he answered nothing he came vp to fifty shewing by his speach and fashion that he was in good earnest When he perceaued the Ieweller to speake without iesting he began to thinke that his Diamond was of a notable valew and sayd Syr you know better then I how much it is worth and therefore without any more bidding referre your selfe to reason and giue me what a man of your estate would iudge it worth The Ieweller was afraid that he would haue gone to some other and so he loose that good bargaine sayd what shall I giue then at a word He answered at all aduenture you shall giue me sayth he three hundred Crownes without abating one groat He tooke him at his word and told him out three hundred Crownes in three hundred peeces So he returned home loaden with mony with an vnexpected ioy His wife seeing him all ioyfull thinking he had for his Diamond some Testons demanded how much he had gotten for it he cast all the three hundred Crownes vpon the table saying Loe what they haue giuen me for my stone Then sayd his Wife My good Husband now confesse that the God of the Christians is faythfull and rich and payeth his Creditours you demanded but 50. in the hundred and he hath giuen you three hundred for 50. And know you also that this is nothing in respect of that he will giue you if you will belieue in him and become a Christian The good man opening his eyes at this miracle and the wordes of his wife caused himselfe to be instructed in the Christian Fayth and being baptized liued afterward holily Behold Maisters an example of trafike and vsury which may be vsed with praise and profit euerlasting Alms neuer without fruit If all that giue almes do not visibly fynd the gaine which this good man found they must yet beleeue if they be Christians that they shall alwayes reape their hundred fold according to the promise of our Sauiour In pruto spirt c. 185 and that by the prayers of the poore God doth by secret blessing multiply their wealth preserueth them from many losses they should endure and defendeth them from theeues and robbers and finally bringeth thē to heauen If I haue troubled you with too long a discourse your piety was to blame in making me begin Friend Pilgrime sayd Gratian your discourse hath beene very pleasing vnto vs. We do iudge it short which hath made both our way and our tyme short and by my consent we shal put in practise this manner of trafike which you haue expressed to vs in this example It will sticke onely vpon our selues sayth Ludolph Not onely saith Gratian but this good Pilgrime must help vs also with his prayers as he hath done with his good precepts that we may faithfully performe what he hath taught vs. Continuing these discourses A cōbat◠betwixt a VVesil a Serpēt they came within 200. paces of Beau-repos where Lazarus and his Companions wēt to lodge that night and behold Vincent espied a Wesel chewing of Rue in an extraordinary manner he stayed a while to behold her and the rest stayed with him looking vpon this little beast One of the Merchants asked Lazarus Arist. l 7. de hist ani c. 6. if he tooke not this encounter for signe of ill fortune That were heathenish superstition quoth Lazarus I thinke cleane contrary that we must take it for a fauour of God Plin. l. 29. cap. 4. who giueth vs occasion to contemplate his wonders
Chuch they being neither necessary nor yet profitable I know not what scripture hath giuen you any such warning God only worketh miracles Psal 135. but the holy scripture teacheth vs another thing when it sayth that God alone doth wonders and miracles or those to whome he hath giuen power of which number Antichrist cannot be A miracle is a worke raysed aboue the power of nature as therefore neyther the diuell nor his Deputies could do any thing aboue nature but onely God who is the author and maker thereof so neither is it in the power of Antichrist and â—ll the Diuels to do one onely miracle Will you say that God hath giuen or will giue him in later tymes this power which in the beginning he bestowed on his Apostles and on his Church thereby to seduce his children and that he would giue these weapons into his hands to deface and oppugne truth and the honour of the same Church I thinke you will not dare to mainteine so euideÌ„t a blasphemy against the honor of the supreme soueraine prouidence That which hath deceiued you is that you haue tâ—keÌ„ a false glosse of your ministers for the holy Scripture S. Paul said to the Thessalonians speaking of Antichrist 2. Thes 2.9 that he shall do lying woonders but not that he shall do miracles as your Doctours do expound it for a lying miracle is no miracle but in enormously as a Colossâ—s of a man is a great Image of a man 〈◊〉 true man And therefore your ministers and you 〈…〉 abuse this place of the Apostle alledging it to the 〈◊〉 your affectioâ— you falsity the scripture seduce th◠〈◊〉 dishonour God and his truth and performe a plea◠〈…〉 Satan and Antichrist As Lazarus said this Toâ—â— came againe into the pl ce staring vpon Cime whom he saw veâ—y pensiue and made them laugh with his lookes and would faine haue spoken bâ— the Marquesse made a signe to him to be quiet The Tutour would gladly haue broken off all this dispute hauing already his ful charge Lazarus going forward you assure vs also quoth he that the Church doth no miracles Of your Church it is true but if you speake of the Church of God which is ours I demande what place of scripture affirmeth that which you say or any thing neere it The scripture saith that God is Almighty as well now as when he made the world and that his hand and power is not shortened then he can do miracles when he pleases now that it pleaseth him to do them we seâ— by experience of those which he doth for he would not do them if they pleased him not and therefore you speake against truth and manifest reason saying that there are no miracles done now a dayes in the Church and further against the truth when you say that they be neyther necessary nor profitable when God doth them teacheth he not that they are necessary and profitable Will you say they are superfluous Will you be wiser and better aduised then God himself to know better then he what is necessary and profitable If you say they are not necessary to plant the fayth which is already planted I answere that if it were necessary to haue miracles to plant the fayth at the beginning of the Church among the Paynims it is so still amongst the Paynims of the new world where the fayth beginneth and therefore it is that God doth them there I say secondly that if amongst Christians they be not necessary to plant the faith as at the beginning yet they are for other effects They are to manifest the glory of God his power his prouidence his mercy his iustice to shew alwayes as by some marke of note that he is maister of nature and that he can do more then she to honour his Saints to nourish and entertaine the fayth of his children to confute heresies to conuert sinners al which effects haue followed the miracles which haue beene done at Loreto by the intercession of the B. Virgin and els where by the intercession of other Saints Is it not a thing necessary that God be glorifyed and sinners conuerted and saued But are not your ministers wicked and vniust to thinke that God will not do any miracle for the good of his Church and yet will suffer Antichrist to do lying miracles to the ruine of the same who euer saw a Captaine so ill aduised who hauing vndertaken the defence of a Fort permitteth his enemy to batter to his vttermost and yet himselfe stirreth not nor permitteth any other to moue to the resistance and repelling of the enemy Will Iesus-Christ then permit yea command that his Church shall be battered and assaulted with signes lying miracles by Antichrist which are the strongest engines of the Diuell and will let him batter without once mouing or working against him any true miracle for the truth Moreouer doth not your doctrine a notable iniury to the Church of God Miracles a note of the true Church to take from her the vse of miracles which is one of the fairest markes that she hath alwayes had to shew that she is the true and lawfull espouse of Christ against all heresies and sects which attribute to themselues the name of the Church which neuer yet could worke miracle no more then your selues For since your first Father Luther we could neuer get from you one miracle though the Ministers haue taken great paines thereabouts and finally loosing all hope euer to do any they are aduised to couer their owne shame with the net of this negation saying there are no more miracles wrought in the world wherein very experience refuteth you all ouer the world and to deny that miracles are wrought is to deny palpable experience it is to say there is neither sunne moone nor starres in the heauens that is to be shamelesse and to mocke at all authority And to come to the miracle that hath most moued you Whether a man maâ— liue without his bowels you cannot belieue that a man can liue without his entrailes because say you reason and philosophy do not tell you how And I demand of you Syr do you know the nature of fayth and that she goeth beyond reason When there is a question of a miracle must we learne our lesson of humane reason and of nature Is not this as if one should learne philosophy of a poore Grammarian and measure the water of the Ocean with a nut shell Reason nature philosophy cannot worke or iudge any thing but what is in their own compasse and iurisdiction A miracle is an effect which goe h beyond the marches of nature as the heauen aboue the ea th Philosophy 〈◊〉 vnderstood is the mother of heresy how do you rule your fayth by the measure of nature Are you not so doing a Paynim philosopher rather then a faythfull Christian After the fashion of old heretikes who by such like Maximes would ouerthrowe all the Articles of
our fayth Demand of humane reason and of philosophy if a mans body deuoured by beasts or turned into ashes can rise againe to life They will tell you that it is impossible and will mocke at the Resurrection as hertofore did Epicurus and the Philosophers of his schoole as also your ministers do mocke other mysteries of our fayth namely that of the Altar the truth wherof they impugne saying that one body can not be in diuers places that it caÌ„not be without occupying place without being seene and touched which are reasons drawn raw from philosophy which hath onely the eyes of nature not of fayth which teacheth that God is mightier then nature That he is faythfull to performe what he had sayd Now it is he that sayd This is my body then although by the lawes of nature a body could not be in diuers places yet it may by the power of God EueÌ„ so to touch the point of our purpose although a mans body cannot naturally liue without his entrailes yet by the power of God and by miracle it may And what will you say Ios Acost hist lid lib. 3. cap. 23. if I shall adde that a man whome the Paynims in Mexico did sacrifice these yeares past did speake after they pulled out his hart And if you receiue not this history will you belieue what a great Physician affirmeth to haue happened hertofore Galen lib. 2. de Placit that diuers beasts that were to be sacrificed and cast vpon the Aultar did breath cry and rore aloud yea also runne sometime after their harts were taken out The Physician by the way sayd this is very true our Galen hath left it in writing Arist. de gen aâ—iâ—t lib. 2. c. 4. And yet sayd Lazarus proceeding Philosophy teacheth that the hart is the fountaine of life and the part that liueth first and dyeth last in the bodies of beasts Now whether you belieue these testimonies or no it importeth not much at the least you should belieue that God can make a man liue speake and walke without entrayles though humane reason and nature should say that by their lawes it could not be And if you had rather follow reason then religioÌ„ which teacheth that God can do all things you must also confesse that you had rather be a Philosopher then a Christian Thus farre Lazarus The eyes of all the company were fastened on him and there ranne through the table a soft and sweet noise and rumour euery one praising his discourse as full of learning eloquence The Abbot asked the Tutour if he had any thing to reply he answered No for that he should gaine nothing all the company being contrary to his Religion and that he would neuer belieue these miracles Then it is want of faith quoth the Abbot yea quoth the Phisician and of some things els besides Tony marking the man to be amazed could not hold his peace but sayd vnto him Cime thou maist take horse when thou wilt and saue thy self thou hast thy bootes full thy spurres on did I not tell thee so much But what thou hast no fayth The Vicount had beene very attentiue all supper long taking singular pleasure in the discourse contenance of Lazarus and sayd in his Cousins eare behold a worthy Pilgrime your maister in my opinion had rather be some where els I would quoth he that he were at the Garamantes so I had neuer seene him and vpon these termes euery man rose from the table sauing Monsieur Marquesse and Monsieur S. Leo who discoursed sometime together with the Pilgrimes and forget not to entreat Lazarus to tell them his country and his kindred he answered in generall that his country was not farre of and his parentage small modestly concealed the lustre of his house They pressed him no further doubting that he had made a vow not to make himselfe knowne So they tooke leaue as well of the Marquesse and the Abbot as of Monsieur Vicount the Baron and their cousin that they might not be constrayned to attend till they rose in the morning which would be late as also to be free to depart betymes Euery man did his endeauour to stay them the next day or longer but they could not preuayle The Vicount and the Baron and diuers others accompanyed them to their chamber and hauing talked a while they imbraced them for their farewell with a great demonstration of loue and friendship and the Baron holding Lazarus hard told him that he would remember him as long as he liued but told him not what he had already resolued in his mynd They being alone made their examen sayd the Letanies and tooke for their morning Meditation the Assumption of the Blessed Virgin and the subiect of the glory of Paradise The fourtith day and the tenth and last of his Returne 1. The desires and deliberation of a deuoute soule 2. A Meditation of the glorious Assumption of the B. Virgin 3. Of the glory of Paradise CHAP. XXIV THE Baron being gone to bed all kindled with the discourse of Lazarus The desires and deliberation of a deuout soule could not sleep being tossed with the violence of his cogitations that tormented him and spake to himselfe in this manner whereon thinkest thou yong man and why takest thou not the way of glory which God hath shewed thee now many yeares What dost thou expect of the world â—ariest thou for some misfortunate end of thy life such as thou didst escape narrowly in this hunting If thou h dst died by the tuske of the wild Bore who killed thy horse in what estate preparation hadst thou left this mortall life And with what rigour had thy poore soule going out of her body loaden with her sinnes beene conuented before the tribunall of the diuine and supreme iustice And seest thou not that this good God let thee fall into this danger to make thee feare and hath deliuered thee by these holy Pilgrimes to shew thee what thou shouldest do to auoyd the iawes of that internall Lion that expected there to haue thee in couert of his holy house What expectest thou in thy vocation of this earthly warfare What caÌ„st thou gayne more then the friendship of some earthly Prince and the recompence of some humane and flittering fauour and how deare shalt thou buy it How easily shalt thou lose it And if being once gotten it would last all thy life yet what is it in respect of those goods those riches of that immortall glory which thou shalt get following the seruice of this great King who hath long inuited thee to his Court by threats by promises by secret inspirations and by a thousand fayre warnings wherby he knocketh day and night at the doore of thy hardned hart After he had long debated this matter with these and like discourses he fell a sleepe and sleeping had this vision He thought he was caryed into heauen A vision of Paradise where
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
of the cleare vision and contemplation of their Creatour the cause of all beauties that are in heauen or earth and infinitly more beautifull then all other beauty put together Of the body He meditated in the second place of the glory which the bodies of the â—ust shall haue after the ResurrectioÌ„ which can not otherwise be declared but as the Apostle declareth the whole felicity That the eye hath not seene nor the eare heard nor the hart of man comprehended â— Cor. 2. what God hath prepared for those that loue h m he could say no more then in saying as he did that it is impossible to conceiue that felicty The scripture sayth that the iust shall shine like the sunne and compareth them to eagles Matt. 15. signifying the beauty agility of their body Our Sauiour to whose similitude we shall rise agayne came out of the graue that he rose out subtile impassible such in similitude shall our bodies be in such qualities shining Phil. 3.20 transpareÌ„t agile subtile penetrant and immortall heere withall euery particular part of the body shall haue a supernaturall beauty as now it hath a naturall with this difference that then all the body being transparent like christall all parts shall be visible in it as well the inward as the outward the bones the muscles the sinewes the veines the arteries the lungs the liuer the hart all shall be cleansed and cleared from all imperfectioÌ„ indewed with their proper beauty in propoâ—tion clearenes and colour This of Saphire that of Emeraldes one of Carbuncles another of Diamonds and aboue all shall be most adm rable those which haue beene employed in some speciall and peculiar seruice of the diuine Maiesty So the skinne of S. Bartholomew stead off for the faith shall shine with a particular beauty the armes and feete of S. Peter crucifyed the head of S. Paul cut of the tongues of true preachers the hands of Almoners the armes of the true souldiours of Iesus-Christ the eyes of chastity the hayres of virginity nothing shall be without recompence without excellency without particular glory Lazarus was plunged in this meditation and sayd O my soule if thou beest rauished meditating these beauties how great shall thy ioy be in enioying them O Lazarus what doost thou to deserue them What giuest thou to buy them What sufferest thou to gaine this honour And with what pace walkest thou to get the goale of this glory O soules redeemed with the precious bloud of Iesus thinke vpon these honours O Christian Dames who so highly esteeme the beauty of the body that not hauing it you would gladly purchase it with great summes of gold and siluer hauing it do hold it so deere tender it so carefully by art by gold by apparell by chaynes carkenets and iewels your beauty is nothing it is foule and ill fauoured in respect of this and if it were any thing you know well it shall finally perish eyther by some misfortune or by touch of sicknes or by age or surely by death Where is the beauty of AbsaloÌ„ of Lucrece of so many men women admired in the world Loue then the beauty of this Resurrection which shall be proper for euer vnto your bodies and to obtaine it loue now the beauty of your soules O my soule be thou amorous and in loue with this beauty O glorious Virgin O faithfull aduocate aduaÌ„ced this faire and ioyfull day aboue all the thrones of the heauenly and happy spirits the wonder of all goodly creatures on earth whilst thou wert aliue the wonder of all the creatures in heauen for euer the honour of the triumphant Church the refuge of the militant the comfort of the afflicted the guide of wanderers helpe vs with thy graces and credit with him by whome thou wert this day carryed vp into heauen with the company of all the heauenly hostes Procure o most B. Virgin that we obtaine grace holily to liue vpon earth to the imitation of thy selfe and happily to dye to thy example and one day to enioy eternally the riches of the triumphant Resurrection in the Kingdome of thy Sonne Iesus 1. An exhortation to a sick person in agony of death 2. The affliction of Lazarus 3. His arriuall at his Fathers house 4. His farewell to his Father and to the world CHAP. XXV THVS Lazarus ended his prayer Theodosius and Vincent ended then also and had felt great inward ioy therein The steward came early to their chamber hauing made ready their breakfast but they would eate nothing saying it was to soone They desired him humbly to salute in their behalfe Monsieur the Marquesse the Abbot the Vicount the Baron his children and to assure them that they would pray to God for their prosperity The steward had closely put into Lazarus bagge ten Crownes wrapped in a paper with these words of the Marquesse owne writing Pray to God for the Marques which Lazarus found at night in his fathers house He imbraced the Steward with many thankes after they had sayd their Pilgrims prayers they went out of the Castle and hauing beene a while silent they began to talke Lazarus praised much the prudence and liberality of the Marques and of his brother the sincere and harty loue of his children full of humility and courtesy the true markes of true nobility as contrariwise pride and disdaine is a true token of a base and rude mynd he commended also greatly the modesty diligence of all the officers and seruants and tooke this for a sure signe of the Marquesse his vertue for commonly like maister like men and the subiects doe for the most part frame themselues after the fashions of their Lord. Theodosius sayd that he noted at supper a meruailous contentment of all in the answere that was made to Syre Cime and that he did neuer better perceiue the leuity obstinacy of heresy then in that man who sought nothing but to talke and shew himselfe though he shewed himselfe alwayes void of good learning Pride the Father of heresy Whereupon Lazarus sayd Pride is the Father of heresy and vanity is her Mistresse and therefore you may not meruaile to see an Heretike both proud and vayne togeather Wherefore then quoth Vincent doth not the Marquesse his nephew shew himselfe like his maister Because sayth Lazarus he is not so much an Heretike as bred and brought vp in heresy neuer hauing beene Catholike knowing nothing but what they haue giuen him to vnderstand without contradictioÌ„ it is well to be hoped that as he is of a noble tractable nature and of a goodly spirit that as soone as he shall haue free liberty to conferre with some learned man or cast his eyes vpon some learned booke he will discouer the deceits of these impostures which his maister hath commended vnto him for rules and maximes of his Religion will imbrace the truth of the Catholike fayth Surely sayd Vincent I longed much
to haue told the Tutour that he wanted a Head himselfe when he demanded of me why partridges were serued without heads I was not sory quoth Lazarus that the question of the head was proposed for the taile thereof proued good and Theodosius had a doctour who expounded his answere with an honourable glosse surely quoth Theodosius that fellow deserued to be well payed as he was God giue him grace to know himselfe Discoursing in this sort the Pilgrims had dispatched foure leagues which was more by halfe then they had to the house of Lazarus his Father which was called the Castle built neer vnto a towne they came to a place called Bonuoison where they dyned cheerfully and would presently haue beene gone but that a chance stayed them And that was that there were two poore men sicke in the Inne who the night before had confessed demaunded extreme-vnction and euen now entred into the agony of death hauing no body that in so dangerous a distresse might exhort them for the Curate was gone to the obsequies which that day were kept at the Castle They thought that charity bound them to assist vntill the Curate should come who they sayd would returne presently Lazarus tooke one in one chamber Theodosius and Vincent the other in another chamber and seeing that they had perfect memory they exhorted them both Lazarus exhorted his in this sort My dearest brother you know well that death is a common debt which all mortall men must pay without exception An exhortation to the sicke great and small soone or late according vnto the tyme which God the soueraine mayster of death and life hath prefixed He hauing giuen vs this world nor as a permanent Citty to dwell in alwayes but rather as an Inne to lodge like Pilgrims and passengers and to go out when it shall be tyme to walke to a better life then this present is Heb. 13.14 Of the which we must not make any great account for being full of miseries Math. 1.10 and wherein the longer we liue the more we offend and where our sinnes do multiply with our dayes and houres Remember acknowledge my most deere Brother the graces gifts which hitherto you haue receiued of God namely that he hath made you partaker of his grace calling you to his heauenly inheritance by the light of his true and Catholike faith and that in this last conflict period of your life he hath granted you your sense and reason to remember him tyme to repent you of your sinnes and to cry for mercy meanes to obtaine pardon and remission not suffering you to be surprised by sudden death nor to leaue this life loaden with sinnes to be condemned at the tribunall of the rigorous iustice haue therefore great sorrow for your offences and with a profound humility demaund if it please him to shew you mercy through the precious bloud of his onely deere sonne Iesus dead vpon the Crosse for vs and for all sinners Suffer patiently the dolours of your infirmity beseeching him to take your anguishes and your death with those of Iesus Christ in satisfaction of the punishmeÌ„t you haue deserued Recommend your selfe to the glorious Virgin to S. Peter and S Paul to your good Angell and other Saints if the enemy lay before your eyes the enormity of your sinnes to thrust you into despaire lift vp your eyes to the mercie of God which is infinitely more great then your iniquity If he tempt you with vaine glory by reason of your good workes oppose thereunto your owne sinnes to hold you in Christian humility Theodosius said the like to his Patient after this exhortation they sayd the Litaâ—ies which being sayd Lazarus went forward as also Theodosius for his part saying Dearest brother if you cannot speake vnto God with your tongue yet speake with your soule for God vnderstandeth the hart follow me and say I will liue and dye in the fayth of Iesus-Christ in his Catholike Apostolike and Romane Church I belieue the Contents of the Creede the seauen Sacraments and all that God hath commaunded me to belieue by his Church and detest all heresy contrary thereunto I humbly demand pardon of my sinnes and purpose fully to abstaine if God shall perhaps suffer me to liue any longer I pardon all my enemies and aske pardon of all I haue offended I desire to endure these dolouâ—s this death for the honour of God and for the satisfaction of my sinnes They had no sooner done but the Curate came and had leasure to anneile them after which they departed in great peace It came in Vincents mynde to thinke whether these two men should rise againe and if in them should be fulfilled the Hermits verses which he gaue to Lazarus whereof notwithstanding he spake not a word They sayd certaine praiers for the departed without informing themselues of any thing of the place whence the Curate came they went their way that they might come betymes to the Castle which was but a league a halfe distant they went ioyfully remembring now well the coastes of the country and the places they had not seene seauen yeares before Hauing gone halfe a league Lazarus met a country fellow all alone comming from the castle whome he knew well but was not knowne againe he asked how Monsieur of the Castle did I thinke quoth the fellow that he is in health but he hath beene very melancholy these last foure dayes for the death of his sonne whose obsequies were kept this day Lazarus was pierced with this newes and sayd not a word more vnto him but let him go on his way entred into an extreme apprehension and melancholy within himselfe for he ghessed by this newes that Francis his yoÌ„ger brother was dead who onely was left with their Father when he and Pauline vndertooke their voiage Theodosius and Vincent went before he followed alone after and lamented thus to himselfe in silence Alas how shall I present my selfe to this desolate old man this day bringing him newes of the death of one of his dearest children hard vpon the fresh funerals of another who was his onely stay What comfort can I giue him in this griefe for his sonne reporting vnto him the death of his Sonne and his Sonne Pauline whome he loued so tenderly and whome he recommended vnto me so fatherly at our departure Is it not inough to make him dye of griefe and to defile my selfe with the crime of parricide O Noble old man who shall sollace thy sorrowes O my deere Pauline who hast remained in the sepulchers of Africa that thou wert now present to comfort eyther thy father or thy brother O the bitter and dolefull conclusion of my pilgrimage Thus complayned he in his hart Theodosius and Vincent seeing him follow so slowly and so pensiuely stayed for him and perceiuing his countenance changed asked if he felt him selfe ill Alas yea quoth he Why sayth Theodosius I doubt me my good