my memory bring you forth also the narration of your dreame you had the last night you demand quoth Lazarus but a homely dish Such as will serue for Pilgrims and footmen answered Theodosius If you will vndertake replyed Lazarus to giue the interpretation thereof as a good sauce I am content to performe your wil. I wil do my best quoth Theodosius Heare thē my dream take heed you be not afraid Lazarus his dreame for it is full of dangerous peeces In the night me thought I saw come out of a towne diuers squadrous of men and furious beasts of Lyons enraged against Foxes and Foxes against Conies Dogs against Wolues and Wolues against Sheep I saw also in the sea Ships sayling in diuers coastes amidst of this confusion stirre some Pllgrimes walking vpon the earth like our selues Behold my dreame Vincent began to laugh said that Theodosius needes not dreame much to expound this dreame Why sayth Theodosius How can you misse saith he to interpret a thing so notorious and cleare Who knoweth not that there is warre amongst men and warre amongst beastes and that diuers saile vpon the sea and walke vpon the land Truly saith Lazarus Vincent hath reason to laugh for I dreamed nothing but that euery man seeth without dreaming and therefore Theodosius either laugh with him or find some serious interpretation to keepe you from laughing I thinke saith Theodosius that the most part of dreams are groūded vpō things that are in being which we haue seen The foūdation of dreames For the imagination which is the couch nursery of dreames representeth cōmonly what she hath receiued but reason slumbering when we sleepe the fantasy can not make of her formes figures any orderly or methodicall connexion Order is a worke of the vnderstanding for that is the worke of vnderstanding and reason but like a fond chambermayd she maketh absurd connexions putting the head of a beare to the body of a goat or the coppe of a mountaine vpon the necke of a man or of a monkey yet she layeth almost alwayes the ground of her representations vpon things otherwise seene or vnderstood in some sort and I think also that dreames come not only of nature but also by the inspiration of God Genes 2◠Iacob saw a ladder standing on the earth reaching to heauen and Angels ascending and descending theron and is there any thing more common then to see a ladder and men ascending and descending by the steppes yet this was a diuine dreame Ioseph the sonne of this Patriarch had a dreame composed of the sunne moone Genes 37. and 11. starres and another of many sheffes of corne Genes 41. Pharao saw in his dreame 7. fat Kyne and 7. leane seauen faire eares of Wheat and full of corne 7. other empty and blasted These were things naturall and vulgar yet the dreames were of God and therfore I thinke Vincent meant but to recreat vs in laughing at yours to the end that his laughing proceeding from a sophisme might giue vs matter to laugh You haue halfe ouercome me saith Vincent and there remayneth no more but the exposition of the dreame to stop my mouth altogeather your selfe to triumph either of my laughing or of my silence if I cannot reply For my part saith Theodosius I thinke that the matter of this dreame as Lazarus did wisely iudge came of the subiect of his meditation that it signifieth some other warre then the ordinary of men and beastes but I cannot expound it in particular that pertaineth vnto you Lazarus for I doubt not but as God hath put this dreame into your fantasy so also he hath in some sort written the interpretation thereof in your vnderstanding I know nothing more quoth Lazarus then your selfe haue vnderstood God will shew it vs if there be any thing els to his honour the profit of his Pilgrimes If you will haue any more than this at my handes you must giue me leaue leisure to aske of God what you aske of me If there be nothing els but the representation of the imagination we must be content with that knowledge which you haue with me and so Vincent may remaine victor in his laughing Discoursing in this sort and deceiuing the tediousnes of the way they came at 10. of the clocke in the morning to Mondeuille where the merchants the day before had lodged and were there still Gratian hauing heard very ill newes They went straight to the Church in the Suburbes and hauing heard Masse and done their ordinary deuotions without going into the towne they went vnto an hospitall which was in the suburbes at the other end of the towne to take a little repast and repose and to gaine waye but some told them that they could not passe ouer the ditches by reason of the inundation of waters whith had marred the way that they must needes go through the towne which was also the shorter way They yielded to necessity As they were entred a little into the towne they met by good fortune Syr Gratian who saluted them courteously and was much comforted in meeting them namely for Lazarus sake and vnderstanding that they went to the hospitall to rest a while and after go on their way I will meet you there by and by saith he I pray you Maister Lazarus do not depart the towne vntill I haue spoken a word with you who promised to stay for him In the streetes was nothing seene but troopes of horsemen cloathed in rich precious attire who made much sport with the Pilgrims iesting sometime at their Pilgrime staffe sometyme at their buckeram cloake wherewith the Pilgrimes were not much troubled there they heard the fiffes trumpets and haut-boyes sound in diuers places especially where the list for the tourney was prepared and the Theater for the playes of the feast and all the towne was full of reioycing They met in passing three companies of Caualliers Three bādes of the world with diuers habillements and ensignes The first wore Caslockes and breeches of crimson damaske powdred as with fethers of glittering siluer with scarfes of Carnation taflata with siluer fringe hats of beauer lyned with the same and edged with gold and a band of greene silke and for their plumes they had the fethers of the bird of Paradise their armes were Gules a Goat passant The second band were clad in blacke veluet figured in the ground with gold scarfes of yellow cypresse their hats plaited of blacke taffata with a band of siluer with two branches insteed of their plume a nose-gay of double marigoldes Their scutchion was Sable a Mercury argent with winged feet and holding a wand of the same colour in his right hand Those of the third band were clad in changeable taffata laced richely with glittering gold in manner of waues their hates were garnished with the same stuffe richely embrodered without the band was wound of gold and
admirable in this kind for thereon God gaue within a cloud the Tables of his law with many admirable preparations of thunder lightning sound of Trumpet and other signes of maiesty and where Moyses twice remayned forty dayes and fourty nights without meat or drinke Exod. 24.18 44 28. all which thinges haue made this place venerable with an immortal memory There be a thousand places more sanctifyed with like visions of God and of his Angells The apparition of Loreto admirable but none was euer so noble in this respect as this heauenly House and Chamber For the embassage of the Annuntiation made therein was an apparition most noble and diuine in euery circumstance of the thing it selfe of the person that ordained it and of the person that did it and of the fashion and manner how it was done The Scripture sayth expresly that the Archangell was sent on the behalfe of God which is to shew the dignity of this mission as being appointed immediatly from God and of purpose for although all good Angels come vnto men by the ordinaÌ„ce of God yet the Scripture is not wont to expresse so much but leaueth it to vs to belieâ—e But heer it declareth it in expresse termes to signify some thing extraordinary euen as it telleth vs Gen. 1.26 that God wheÌ„ he would make man sayd Let vs make man to our similitude and likenes to teach vs say Deuines by these wordes of deliberation that it was a higher worthier worke then the creatioÌ„ of other things where God did not vse this ceremonious language although he made them all with wisedome and prudence By this expression then is signifyed the maiesty of this embassage and apparition as also by the person sent which was the Angel Gabriel one of the greatest in the court of heauen bearing the name of our Sauiour whom he announced Theoph. in 2. Luc. 〈◊〉 Proc. Episc in ho. assidente Nestorio Vide Saâ—mer l. 3. p. 25. for Gabriel signifyeth Man God as Doctors interprete it a name proper to Iesus Christ the only Man God called Archangell by the holy Fathers not as being of the first order of the first Hierarchy but a Prince among the Angels as are among vs the name of Archbishop Archdeacon Archduke and such like title of dignity and not of order So the Angell that shal giue the signe of the great and last day is called by S. Paul Archangell that is a Prince of Angells as also S. Iude calleth S. Michael Archangell in that sense that S. Paul 1. Thesâ— 4 6. S. Iud. ep Dan. 10.13 and the Prophets called him Prince of Angells It was also conuenient sayth S. Gregory that the Embassadour of so soueraigne a worke as is the saluation of men should be one of the highest and that he who should be sent to a Virgin in whome the Sonne of almighty God should be incarnate Greg. hom 43. should surpasse the excellency of all the Angells and be one of the principall Spirits and of the Seraphims themselues by speciall prerogatiue and to confront Lucifer and Satan who were Princes of the Seraphims and the first workers and messengers of the fal and ruine of mankind The manner of this apparition was rare and singular for we must not doubt but that he appeared with an outward maiesty meet for his person and message with an extraordinary light in the forme of a heauenly yong man his face shyning as S. Aug. ser 14. in natiuit c. 10. Augustine sayth his habit glittering with a maiesticall regard and admirable presence The salutation was also without example for though Angells heeretofore haue shewed themselues to Agar Gen. 21.16 Iud. 13.9 and to the mother of Sampson and diuers other women we read not for all that they saluted theÌ„ either much or little But the Angell not only saluted but most honourably saluted her which caused the B. Virgin who was as low in humility as she was high in other vertues to be troubled at so great and vnaccustomed prayses Some Deuines haue written Albert. magn in postil that there were two other Angells companions to Gabriel in this Embassage to announce in the figure of the Trinity the IncarnatioÌ„ of the Sonne of God which was a true work of the selfe same very Trinity though Gabriel only did speake Gen. 18. euen as the prediction of the birth of Isaac was giuen by three persons whereof but one did speake This apparition therefore wherewith this holy House was honoured The maiesty of the Embassage of the AnnuÌ„ciation of the Son of God was before all others full of maiesty for all the circumstances and particularityes are not found in any neither is there any in others which is not found in this The apparition made to Abraham was noble for that there was present the B. Trinity in the forme of three men heere the same Trinity was peculiarly present in each person the Father sending his Sonne the Sonne taking flesh in the wombe of the Virgin the Holy Ghost also ioyning in the heauenly worke of this Incarnation and besides this a principall Angell in maiesty an Embassadour of God almighty The vision of Iacob was but a shaddow in respect of this Gen. 18. as also was the burning Bush and that of Sinai Exod. 3. where God gaue his Law and let himselfe be seene only in smoke and lightning and heard only by a voice framed in the ayre and by the sound of Trumpet heere he gaue his Sonne the author of the law to make himselfe be seene in him to speake by his word and by him to giue the Law and saluation to mortall men and let his Angells appeare in the most beautiful forme that euer they were seen in worthily to announce the mystery of all mysteries This apparition therefore wherewith this Chamber was honoured was euery way diuine how many more thinke we haue there beene since Luc. 2.13 How often haue the Angels come to adore their Lord in his infancy in his tender youth as they did adore and sing vnto him at his Natiuity How often haue they come to serue him in this little Cabbinet Matth. 4.11 as they did in the desert And who can doubt but that they did continually assist his humanity in earth whose sacred diuinity they continually assist in Heauen And though the Scripture hath not expressed it in plaine words it hath signifyed it by silence thinking it needlesse and superfluous to specify that which euery Christian may iudge certaine and vndoubted this was then a house of continuall apparitions and heauenly vision and honourable in this respect aboue all other places of the world Places made famous by the habitation of holy men and Saints and that the house of Loreto is most honourable in this respect CHAP. XVI THE fourth quality that maketh a place honourable The 4. cause habitation of Saints is the dwelling and frequenting of great persons so
we see that all Palestine in generall is called the Holy Land because it was inhabited and haunted by Abraham Isaac Iacob and other holy Patriarches but principally because the Sauiour of the world being made man there conuersed with men and hath sanctifyed it by his pilgrimages therein after him the Apostles and other the chiefe and first ornaments lights of the primitiue Church In particuler we read of diuers places inhabited by Saints to haue beene in great honour reuerence Places holy by the habitation of Saints as among others was that Denne in the desert where S. Iohn Baptist dwelt froÌ„ his childhood vntill he came forth to preach pennance testify Iesus Christ Also Bethania the house of Mary Magdalen and Martha neere vnto Hierusalem Io. 11.18 where our Sauiour raysed their brother Lazarus from death at which place S. Hierome sayth was built a Church for christians All Aegypt and Syria Hier. de locu sacru was heeretofore full of places sanctifyed in this sort as there be also many such yet amongst Christians But if euer place were priuiledged in this respect it is this Chamber of the B. Virgin for it hath receaued and entertayned for guests and inhabitants the noblest persons of Heauen and earth Nicâ—ph l. 〈…〉 First the B. Virgin was there borne and brought vp vntill the third yeare of her age when she was presented in the Temple of Hierusalem where hauing remained eleauen yeares or therabout she returned to Nazareth remayned there almost vntill the death of our Sauiour Iesus Christ the holy of holyes dwelt there after his returne out of Aegypt about the seauenth yeare of his age 〈◊〉 9 5â— vntill the thirtenth yeare when he began to manifest himselfe to the world and not to haue as he sayd to those that desired to follow him any house of his owne wherein to rest his head I speake not of S. Ioachim S. Anne Luc. 9.58 S. Ioseph that dwelt there also neither of S. Zachary S. Elizabeth S. Iohn the Apostles and Disciples of our sauiour and all those worthy lights of the Law The Saints who dwelt in the house of the B. Virgin and the Ghospel both before the death of our Sauiour and after who were all often there It is inough of these two starres Iesus Christ I meane and his glorious Mother and especially of the one of them not only to exalt the dignity of this little house aboue the greatnes of all royall pallaces that euer were but also aboue the maiesty of Salomons Temple and aboue the sanctity of all the holy places held in veneration all the tyme of the Law of Nature and of Moyses inough to make this house to be truly called an heauenly Pallace or a terrestriall Heauen where God and his heauenly and angelicall Court doth dwell For who can doubt but that the sacred Trinity was there daily present after a speciall and singular manner the Father and the Holy Ghost with the Sonne when this Sonne the selfe same essence with them cloathed with our Nature dwelt there corporally visible and continually And there being God in his Maiesty The court of heauen could the Angells Archangells Principalityes Powers Vertues Dominations Thrones Cherubims and Seraphims faile to be there in state and magnificall array to admire serue adore this supreme Deity this diuine Humanity O little House 9. orders of Angels O royal Pallacâ— O diuine lodging O sacred Cabinet O paradise not earthly as that of Adam but heauenly seeing thou hast entertayned within thee the God of maiesty the felicity and happines and most bright and glorious light of heauen How the house of Loreto is admirable for diuers diuine touchings CHAP. XVII OF this habitation whereof I speake ensueth another cause which doth greatly aduance the honour of this place in a thoâ—sand manners For since our Sauiour The fifth cause of touching his holy Mother and diuers other Saints dwelt there how often in this their dwelling lid they sanctâ—fy it by their comming and going by their breathing and looking by their holy talke communication by the spirit and fire of their prayers and by so many workes of Religion of piety of mercy and other actions of vertue which they did during their residence there How often hath the holy Humanity sighing for our miseries Iesus Christ honoured this House sanctifyed with his breath the walles of that chamber How many tymes walking and working therein hath he hallowed it with his steppes of Obedience How often longing sighing after our RedeÌ„ption hath he honoured this house by there laying vp his sighes and desires How often hath the glorious Virgin his Mother made this place honourable by the offices and seruices of Charity of deuotion of piety of teares other signes and markes of sanctity Chaines sanctifyed And if by the only touch of the Apostles or Martyrs bodyes bandes and iron chaines haue become more noble then the Crownes Scepters of Kings and haue receaued power and vertue to expell wicked spirits to heale innumerable diseases and to raise the dead what glory and satisfaction shall we thinke that this little ChaÌ„ber hath receaued so often honoured with the conuersation of these most holy guests Which hath beene so familiarly visited and haunted by the presence of such noble bodyes Which hath beene so cleerly enlightned by the beams of these diuine stars And if the Crosse The Crosse which was the bed of our Sauiours last ill rest and torment if the launce which pierced his side if the sponge which reached him Vinegar to drinke if the thornes that crowned his head if the nailes that pierceâ— his handes feet if the other instruments of his paine and Passion if the Sepulcher that lodged his body if so many places as this body touched were made diuine by a short touch and as it were in passin g who will doubt but that ground of this holy house troden on by the feet of this Lord and Lady ayred witâ— their breath touched with their handes for so many yeare hath beene thereby singularly sanctifyed What place therforâ— in the earth what habitation in the whole world is more noble and honourable by this title then that of Loreto Places famous for some great or mysticall effects and that heerein Loreto is more admirable then them all CHAP. XVIII The sixth cause of mystery THE holy Scripture as also profane Histories do reporâ— vnto vs diuers places that are made memoraâ— by thâ— sixt cause that is by some high and secret worke by some action of rare vertue some sacrifice some battaile some victory some sacrament or some other thing verily diuine or sâ— accounted The old Testament recoÌ„mendeth vnto vs the mouÌ„taine Moria made noble by the obedience of Abraham Gen. 22.2 when hâ— layd his sonne Isaac vpon the Altar to sacrifice him The mouÌ„â— Thabor was made famous by the noble victory of
point shal consider that this honour worship is payed by the fine of the three Theologicall vertues How this honour is yielded to God Fayth Hope and Charity By Fayth we belieue that God is an essence infinite eternall incomprehensible one God in three persons the Father the Sonne and the Holy Ghost God that hath created the world and gouerneth it with his power and wisedome and hath redeemed it by his bounty and by his iustice shall giue vnto euery one according to his workes This is the subiect of Fayth and the rest that is contayned in the Apostles Creed By Hope we haue our soueraigne trust in him expect of him as of our first cause and last end help and succour in the necessityes of this world and eternall glory in the other By Charity we loue and serue him with all our hart aboue all thinges according to his titles of Maiesty adoring honouring him with the inward acts of our soule and outwardly by corporall workes agreeable to our fayth and inward actions also by first fruits and tithes of our goods but principally by sacrifices as the iust haue alwayes done before the comming of our Sauiour by their sacrifyces made of the bodyes of mortall creatures Masse the great sacrifice of the ChristiaÌ„s and afterward Christians by that of the Holy Masse wherein is offered vnto God the immortall body of his only Sonne in an vnbloody sacrifyce after the Order of Melchisedeth The third point shall obserue as conclusions drawne out of the two precedent that all those that adore many Gods giue the soueraigne honour due to God only to their Idols and false Gods as the Pagans did and doe still that they are Idolatours and breakers of his first Commandement as are also all other Infidels Iewes Turkes Heretikes Magicians Sorcerers and all sortes of superstitious people as also they that despaire or put their chiefe trust or coÌ„fidence in creatures of whome Hieremy sayeth Accursed is he that trusteth in man Ierem. â—7 5. that is as in God and that putteth flesh for his arme and draweth his hart from God They also that loue any creature more then God eyther Angells men women children goodes landes or any thing els whereby they leaue to serue God with all their hart or which is worse doe altogeather forsake him despising his Lawes and Commandements The fourth point shall teach To honour Saints is not against this commaÌ„demeÌ„t that it is not against this coÌ„mandment to honour with a second not soueraigne honour some creatures according vnto that degree of excellency that God hath bestowed vpon them as Fathers Mothers Kings Magistrats with a ciuill honour The B. Virgin the Angels and Saints departed and reigning in heauen with a religious honour to prayse them and pray to them and desire their help as being the friends of God and faithfull Hier. in Vigil epist. 53. Damas l. 14. ortho fidei c. 16. Basil in 40. Mart. Naz. ora 55. Cyp. Athan. Basil and charitable intercessours for our necessityes in heauen as when they liued they were vpon earth And this honour and seruice doth not derogate to the Maiesty of God but doth increase his honour praysing and honouring him not only in himselfe but also in his seruants whome he hath made heeretofore instruments of our saluation in his Church militant and afterwards glorious lightes in his Church triumphant where they pray him without ceasing and intercede for vs are carefull for vs as for the members of the same body In the fifth point he must consider how that Images and the honouring of them vsed in the Church of God Chrys de cateâ— S. Petri. is not repugnant to that part of the commandement which forbiddeth carued Idolls for an Idoll is the representation of a false Deity as those of the Paynimes that represented Saturne Iupiter and other false Gods or those that euery ones fancy did faine and forge vnto himselfe An Image is a representation of a true thing of God of Iesus Christ of an Angell of a Saint and the honour done vnto it is referred and redoundeth to the patterne therof and therefore as it is piety to honour Iesus Christ his Angells and Saints although with diuers degrees so also is it to honour their Images as things appertayning vnto them in that they represent them and as heÌ„ honoureth the King with a ciuil honour The Image of a king capable of ciuill honour who honoureth his Image so he honoureth God and his seruants deceased who honoureth their representations This is not therfore to adore the gold siluer wood stone after the manner of Idolatours but to honour God and his Saints in those thinges that represent their memory after the manner of Christians The speach shall giue thankes to God for the light of this his commandement and shall aske his ayde to performe it The after-dinner and Euening of this fourth dayes Iourney How the iustice of God doth shine in his first Commandement Prayers to auoyd the Idolls of false Christians CHAP. XI IN the Afternoone hauing made some Meditation proper for the day or some other spirituall exercise vpon the occasions of tymes How straitly man is bound to serue God or places he shall resume the pointes of his morning meditation and shall admire the iustice the importance and fruit of this Commandment for what can be more due and agreable then the soueraigne honour to the soueraigne Lord Supreme loue to the supreme Bounty Supreme respect to the supreme wisedome What more strait bond of Obedience can there be then of the creature to the Creatour of the sonne to the Father of the vassall to his Lord Liege To whose glory should man employe all the actions of his soule and body better then on him of whome he hath both soule and body vnderstanding will memory all the interiour facultyes of his soule his eyes eares nose tongue hands and all the exteriour parts and members of his body And finally of whome he hath his being of whome he dependeth by whome he is redeemed and from whome he expecteth endlesse glory So shall our pilgrime discourse and say vnto himselfe A speach to his soule O my soule adore this Lord seeing he is thy soueraigne serue him with all thy might seeing he is Almighty loue him with all thy hart seeing he is all louely serue him with al thy powers seing they come all of him seing thou hast nothing good that commeth not from him that made thee that redeemed thee who preserueth thee and hath giuen thee all this world and his owne only Sonne will giue thee himselfe at the last of himselfe prepare thee a blessed banquet and feast of felicity He shall speake also vnto God and say O my soueraigne Lord my Father my all in all be thou alwayes my Lord my Father my God and let me be alwayes thy seruant and thy sonne Let my vnderstanding adore
thee in her thoughts my will in her desires my memory in her capacity and all my senses in their functions seruices and that I take no strange Gods before thee Alas what folly is it to admit and follow another seeing thou art so great and all alone in thy greatnes and all others be false Defend me from the vanity of false Gods and their Idols not of Paynimes from which we haue beene long freed by the cleare light of our fayth O sweet redeemer Iesus Christ but from those Gods and Idols which vanity and peruersity doth forge in the soules of those False Gods Idols are vices who vnder false banners carry the name of Christians which are proper will pride auarice impurity enuy rancour gluttony slouth and such like abhominations of vices and aboue all from obstinate errour and heresy which this malignant abuser of men and infernall workeman doth forge and furnish to the world insteed of the old Idols of Pagans which he seeth hath long since lost all honour and credit Keep me Cypr. l. de vnit Ecc. O my Creatour and Sauiour from being abused by those false Gods let not my soule seeke after these vanityes nor euer bow her knee to these Idols that she acknowledge no other God but thee honour thee alone in thy Church and in the communion of thy Saintes and with a sound faith and place her chiefe hope in thee alone God to be honoured with a true faith hope charity and loue thee alone withal her hart and honour and respect for loue of thee all others that are honourable by thy guifts and graces in heauen and earth Angells and men These and the like shall be the Pilgrimes discourse this after dinner In the Euening he shall say his beades or some other prayer to salute the B. Virgin and shall take vp his lodging for his rest that night The fifth Day A meditation vpon the second Commandement Thou shalt not take the Name of God in vaine CHAP. XII THE second Commandement shall be the chiefe meditation for the morning of the fifth Day contayning the prayer preparatiue two preambles and fiue pointes The prayer preparatiue The first shall containe the accustomed demand to wit the assistance of Gods grace by the which all our actions and prayers may be made to the honour of God The first preamble shal be like that of the precedent meditation differing in matter only setting before the eyes of our soule the second Commandement grauen in great letters in the first Table of the Law THOV SHALT NOT TAKE THE NAME OF GOD IN VAINE The second preamble shall aske grace to make particuler profit of this meditation The first point shall obserue that this Commandement informeth and teacheth the tongue one of the most excellent members of man Our tongue giuē to prayse God with to honour God as the first instructed the hart and as the tongue dependeth of the hart so this commandement is a dependance or conclusion of the first for if God must be honoured with a soueraigne worship as the first teacheth then it followeth that we must honour his Name What is meant by the name of God which is the note of his Greatnes as the name of a King is the note of Roialty that we should not take it in vaine that is without reuerence iust cause otherwise it is a dishonour to him This is therfore one consequence of the first commandement yet God would giue it a part and in expresse termes the better to particularize the markes of his honour more distinctly to bridle tongues of worldly men too much inclined to iniury his maiesty with false and vaine oathes It teacheth vs therefore to employ our wordes to the honour of God and if we must sweare to sweare holily and not in vaine now the name of God as farre as we can know is euery saying or word that signifieth the infinit Essence wisedome bounty as are God Lord King of kinges Almighty Lord of Hostes These names and the like vsed in holy Scripture are soueraignely honourable because they appertaine to God and God is honoured and dishonoured in them as the King in his by the vertue or malice of men and namely by their language The second shall be employed to meditate Diuers wayes of honouring the name of God how we honour the name of God m ny wayes to wit when we confesse him stoutly before all when we professe Iesus Christ his Sonne authour of our saluation God and man when we attend holily to heare the word of God when we singe his prayses when we pray to him when we thanke him as wel in aduersity as in prosperity as holy men haue alwayes done Dauid Iob and the like who were they in peace were they in affliction sayd alwayes The name of God be blessed How the the name of God is honoured by swearing But specially and according to the principall sense of this Commandement we honour his name when we sweare with piety that is when with necessity truth and respect we call God to witnesse of any thing saying God is my witnesse God knoweth by God I call God to witnesse as God help me or any other wayes that a mā may sweare to which also are referred the oathes made by Saints Angells men the Ghospell by heauen or earth or other Creatures all which appertaine to the prayse of the Creatour as they are vnder his rule and seruice The third shall meditate the three conditions necessary to a good Oath that is Verity Iudgement and Iustice Three conditions of swearing Verity commandeth that what we sweare be true be it in affirming denying or promising saying so it is or so it is not or so I promise and I call God to witnesse he that sweareth without this condition is forsworne and doth a great iniury to the diuine Maiesty calling him to be witnesse of a lye who is the first and soueraigne Verity Iudgement teacheth vs to thinke well of that we sweare and not sweare at aduenture without necessity and he that doth it sweareth in vaine abuseth the name of God Iustice wills that what we promise by oath be iust and honest otherwise it is one sinne to sweare it and another to keep it such was the oath of the Iewes binding themselues not to eate or drinke before they had killed S. Paul Act. 23.21 The fourth shall be to meditate that as he offendeth God grieuously who taketh his name in vaine so doth he honour him greatly who sweareth with the foresayd three conditions by such an oath he confesseth him first to be the first Verity which cannot lye the supreme Maiesty most worthy of respect and reuerence and the soueraigne Iustice hating all sinne So we read that Abraham Moyses Dauid S. Paul and other great seruants of God haue sworne holily Gen. 21.23 24.31 2. Reg 19 7. Rom. 9.22 Cor. 11.31 Gal. 1.20 Gen.
is come the conceit of Gods and Goddesses whome the Heathens belieued to haue begot those Heroes and halfe Gods by carnall copulation with men and women Aug. l. 15. ciuit c. 23. the Diuell by these shaddowes of flesh abusing the fleshly as Ixiō was by the cloudes giuing these titles of Deity to his feyned filth to put them in credit and cause them to be practised vnfeinedly To see how God detesteth this sinne the Pilgrime shall set before the eyes of his memory such histories wherby the Iustice of God hath chastised it sometimes by water drowning enuy must be beaten backe Impurity is ouercome by flight and resisted by reason but this sinne by flight and in this fight the more fearefull is most couragious and the runne-away most resolute valiant The fourth is to consider how base foule and vaine this pleasure is and how beautifull Chastity is If there be any pleasure To consider the foulnes of the sinne it is bestiall an vncleane worke and daughter of darknes for aboue all things it hateth light day although it be impudent it vanisheth away as soone as it beginneth draweth after it ignominy and eternall misery whereas contrariwise Chastity is a vertue of honour and price accompained with immortall delights The beauty of Chastity admirable among men and Angells and worthy of the highest place of honour both in heauen and earth A prayer to the B. Virgin The Pilgrime hauing discoursed vpon these such like meanes for the detestation of this vice praise of the contrary vertue turning himself to the B. Virgin Mary his good Aduocate shall end his iourney with this humble request O Blessed virgin the honour of heauen and earth help me by the vertue of thy intercession Thou art the virgin of virgins mother of piety Queene of chastity I beseech thee obtayne me this noble vertue this gift is worthy of the maiesty of thy Sonne of thy intreaty obtaine it therfore for me O Virgin mother and puissant Queene and vse some part of thy credit to beg me this my request It shall be glory to the giuer praise to the aduocate health saluation to the suppliant a new obligation to serue thee more deuoutly hereafter and for euer to praise with a hart more cleane that maiesty thy self adorest there aboue This done he shal prouide for his lodging rest The eleuenth day A Meditation vpon the seauenth Commandement Thou shalt not steale CHAP. XXV THE Meditatiō of the eleuenth day shal be of the seauenth Commandement THOV SHALT NOT STEALE The two former concerned the body this concerneth the goods The beginning of the meditation shall be as the other The first point shall teach that Theft is an vniust taking or vsing another mans goods either by fraud or force What Theft is or by any other vnlawfull meanes and therefore heerein is forbidden not onely theft by cutting of purses or picking of our neighbours coffers or in rouing by sea or robbing at land but also in ill Merchants and Magistrates in buying selling in falsifying wares measures and workes in selling iustice sacraments other things which should be giuen freely In lending to vsury in retayning what we finde without purpose of restoring or enquiring for the owner in keeping or buying that which we know should be rendred to the right owners in assisting and counselling theeues robbers And as there are diuers kindes of leachery so are there of larceny S. Tho. 1. 2. q. 99. the one more grieuous then the other Sacriledge which is the vsurpation of things sacred is one of the greatest Peculatus or ill administration iniust vsurpation of the publike treasure to ones proper vse is very pernicious also so that all iniust vsurpations are prohibited by this Law The 2. point shall obserue that the root of theft is the desire of hauing the which S. Paul signifieth when he sayd 1. Tim. 9. They that desire to be rich fall into temptations snares of the diuell and into many hurtfull and vnprofitable desires The root of theft is couetise which drowne men in destruction Those that will be rich saith he who are led with the desire of the goods of this world are subiect to temptations to many other mischiefes The tentation is first to cast our eyes vpon the good of our neighbour the vnprofitable desire is the consent we yield the hand and execution is the ruine perdition The third shall consider the euills that come of these sinnes and the remedies against them for of picking stealing come enmities dissentions clamours murders profanation of all holy things and infinit other euills The soueraigne remedy to auoyde it is not to set our mynd vpon earthly goods but to be contented with mediocrity and therefore Iesus Christ author of this law and the wisest moderatour of men teaching Christian perfection in that excellent sermon vpon the mountaine beginneth with the contempt of riches with a maxime general and true though a Paradoxe to the world saying Happy are the poore of spirit that is Matt. 5.3 they that of noblenes of hart Aug. serm Domin in monte l. 1. and religious magnanimity doe despise the riches of the world care not for hauing any thing els so they may haue heauen as worldly men account themselues happy to possesse this britle fraile world which at last wil come to naught The prayer The speach shall be thus O my Lord thou hast done thy part in making good lawes to bynd the handes and hartes of men that no wrong should be wrought to their goods and that euery one possessing his owne in peace might liue in amity and friendship amongst themselues with one hart and consent might together render vnto thee praises for al thy benefits But men haue not gouerned themselues by thy lawes but following the crookednes of their owne desires haue of brethren The miseries of couetise as thou didst make them made themselues spoilers one of another and are inraged one against another worse then rauening wolues sucking the bloud life substance one of an other by fraude by force by suites by killing and a thousand other wayes casting their enuy where thy cannot reach their handes and reaching their handes whither their desires nor thoughtes should not extend Couetise is so strong as neither thy Law can bridle The example of our Sauiour against the couetous nor the shyning example of the liberality of thy only sonne Iesus Christ can mooue who comming into this world made man for vs left all the world of which notwithstanding he was iust possessour giuing his whole self for our Redemption and promising himself also for our glory It is an example liuely to teach men their duty who haue not onely not learned this lesson to leaue their owne but contrariwise they couet that of their neighbours if they may will iniustly inuade
inordinate desire of excellency whether it reigne within the soule only or be manifested or discouered by wordes or workes outwardly This is the King of sinnes altogeather abhominable before God Aug. ep 5â— Greg. 3. Mora. 31. and the Capitall enemy of all vertue thence as from a pestilent root do all vices spring and take life and especially these Disobedience Boasting Hypocrisy Contention Pertinacy Discord and Curiosity Couetice is a disordinate appetit of hauing an insatiable thirst making continually more drye the more it drinketh Basil hom in diuites 117. from thence come Treason Fraudes Deceit periury Disquietnes violence inhumanity and hardnes of hart Lechery is a disordinate appetite of pleasures of the body she bringeth forth blindnesse of spirit inconsideration Isido l. 2. de bono 39. inconstancy precipitation in affaires seâ—fe loue hatred of God greedines of this life feare â—nâ— horror of death and iudgment and despaire of life euerlasting Basil hom 11. de liuore Cir de zelo liuore Enuy is a sadnes or griefe at the good of others and hate of their prosperity or good successe either of their Superiours because they cannot equall them or of their inferiours in that they would not haue them equalls her daughters are Hatred Murmuring Detraction wicked Ioy of the euill wicked Grieft at the good of another Gluttony is an inordinate desire of eating and drinking her children are Foolish mirth lesting Prating Scurrility Stupidity of senses Greg. mor. 31. and Vnderstanding Anger is a disordinate desire of reuenge of whome do rise Debates Swellings Contumelies Clamours Indignation Bern. ser de Asc Blasphemy Slouth is a languour of spirit remisse and flow to doe well Greg. 3. part curae past 10. and a heauines and sadnes in spirituall thinges of her groweth Malice Rancour Pusillanimity Despaire a loathing of necessary commandements Euagations The Pilgrime hauing this afternoone cast his eyes atteÌ„tiuely vpon these bodyes and branches vpon these Captaines and their companies and recommending himselfe in the euening with some particuler prayer to God the B. Virgin his good Angell that he may be alwayes assisted by their ayde against these enemies he shall looke for lodging and rest The seauenteenth Day Of the first sinne which was of the Angells and of the second which was of Adam and of their effects and of the sinnes of euery one in particuler which maketh the third sort CHAP. XXXVIII WELL to penetrate and discouer the deformity of sinne and to conceaue a duâ— hatred thereof the Pilgrime shall bestow one day in the meditation of the effects of sin therein cleerely to see it selfe for as by the fruit the tree is knowne and the workeman by his worke so is the malice of sinne manifest by the euills thereof The sin of the Angells The first point shall bâ— to bring into his mind and memory the sinne of the first Angel and his Confederates in that faction who hauing beene created to the Image of God in estate of grace and endowed with many excellent guifts of nature rebelling afterward against their Lord and Maker of such noble spirits as they were were made Diuels thrown headlong from heauen to hell there for their rebellion to suffer the torments of euer-burning flames Whereupon the Pilgrime vsing the light of his vnderstanding How to discourse of the sin of Angells to enlighten and moue his will and to stirre it vp to a detestation of sinne in generall and to shame and confusion for his owne in particuler shall thus discourse If these diuine spirits and the most goodly and glorious creatures that were in heauen for one onely sinne were so turned and transformed from an extreme beauty to a monstrous foulnes and deformity how abhominable are those who commit many Who doe nothing els Who are plunged in their vices as Swine in their durt 2. Pet. 25 And with what filthines haue I deformed my owne soule by so many as I haue committed And if God spared not these noble CittizeÌ„s of heauen and seruants of his owne houshould but hath cast them as the Apostle sayth with chaines of darknes into the dungeon of hell reserued for that great day and generall iudgement what entertaynement may I expect at the handes of this soueraigne Iudge if I amend not my life The 2. point shal be appropriated to the consideration of the sinne of Adam which is the second sinne in regard of the person which is man differing in nature from the Angells The sine of Adam heere the Memory shal represent to the Vnderstanding the dolefull fall of our first Fathers and their honourable estate chaÌ„ged into a miserable exile banishment how Adam hauing beene formed of durt and quickned with a soule bearing the Image and likenes of God and Eue brought forth to the likenes of man of one of the sides and ribs of Adam suffering theÌ„selues to be persuaded by their capitall enemy did eat of the forbidden fruit and sodainly lost the grace and fauour of their Creatour the life of the soule and all that they had good besides the guifts of the Holy Ghost Iustice Charity their right to heauen and the immortality of their body Our Pilgrime then shall behould them as present driuen out of Paradise cloathed in beastes skins and from the place of pleasures and delights cast into a countrey of death and malediction Gen. 3.2 in which they performed a long seuere pennance that is 900. yeares and more and finally he shall consider the great corruption that hath come from this root hauing like a generall plague infected all mankind and thrust thousand-thousandes of persons to euerlasting death out of which consideration he shall draw light to discouer the poison of sinne to hate and detest it Euery ones proper sins The third point shall be to meditate in himselfe his owne faultes which is the third sort of sinne in regard of the person Heere our Pilgrime calling to remembrance his owne enormityes shall consider that many thousands are in hell that perhaps had committed but one of those sinnes that he hath done himselfe he shall thinke that many are coÌ„demned to the same hell of euerlasting death for sinnes lesse and fewer then his are whereby he shall learne how great the goodnes of God is toward him hauing thus patiently expected him to pennance and how great is the malice malignity of sinne hauing moued and incited the infinite bounty so farre as to ordaine paines vnspeakable for the grieuousnes of them and eternall for the lasting to punish it withall With which consideration being heat and warmed he shall speake in his speach thus to our Sauiour The speach O souueraigne Lord and Redeemer of my soule how great is the peruersity of this monster whose foulenes thy light hath discouered to me in her effects It made a reuolt in heauen among thy domesticalls making them rebell against thee It hath brought confusion and
and man made God behold God conceiued of a virgin according to the Prophesy of Esay A Virgin shall conceiue Behold the Word cloathed with our weaknes our weaknes maried to his Almightines Esa 7. two natures ioyned together in one person Behold the descent of the Highest figured by that he did heretofore wheÌ„ he sayd I will descend to deliuer my people from the bondage of Egypt Then without abasing himselfe he descended Exod. 3.8 by the effects of his Iustice and power to chastise a Tyrant and deliuer the oppressed from a temporall euill heer he is descended making himselfe man making himselfe little Phil. 2.12 emptying humbling himselfe as the Apostle sayth to pull man from vnder the spirituall Tyrant from the tyranny of sinne and the euerlasting prisons The ioy of the Iust Saints at this conception To that deliuerance Moyses the Hebrews sung a song of thankes giuing to this descent and to this marriage the Angels from heauen sung an hymne of a new note the iust soules in Limbo did leape for new ioy and both were rauished into admiration seeing him that is called the Sonne of the Highest vouchsafe to be the sonne of his owne creature bowing himselfe downe to our littlenes to lift vs vp to his greatnes O soueraigne bounty what may I do to acknowledg this benefit The prayer what may I say to prayse it worthily what may I alone render in recompence where all men and Angels together cannot yield one worthy thankesgiuing what can I say stutting stammering when as the tongues of all the Angels cannot reach to the hundreth part either of the greatnes of thy charity or of the height of thy humility or of the purity of this match mariage O Virgin most pure most wise most humble most fruitfull most rich most charitable chosen for spouse for daughter for mother chosen to bring forth to the Angels the honour of heauen and to men the saluation of the world and to the whole Church of God the peace kingdome the glory of God help thy poore Pilgrime with thy fauour and credit obtayne for me light to vnderstand this immortall gift of God made man obtayne for me vertues proper to thaÌ„ke him withall a charity celestiall to loue him a strong memory to hold him alwayes in my hart Let me neuer depart from this place from this chamber from this heauenly Temple from this earthly heauen without this fauour worthy of thy Sonne and thee Hauing ended his meditation he shall prepare himselfe to receaue at his best commodity At midnight he shal resume the same meditation or some pointes thereof The After-dinner and Euening of the seauen and twentith Day Of the goodnes of God in the mystery of his Incarnation CHAP. XXVI IN the euening the Pilgrime hauing done his accustomed deuotions shal particularly meditate the greatnes of God in the mystery he hath considered still more and more to perceiue therein an euident demonstration of his infinit goodnes The IncarnatioÌ„ a cleere testimony of infinit bouÌ„ty wisedome and power First he shall see that this Incarnation is a cleere testimony of the infinit goodnes of God in that he would be made man and ioyne himselfe with so strait a band to our humane nature and to lift vp our pouerty with the wings of his maiesty to make himselfe man to make man God as S. Augustine saith moued only with loue and charity toward his creature De catech rudibus c. 3. hauing no need nor profit thereby seeing he could as a soueraigne God with absolut power loose man from his misery restore him to his first estate without these costes and charges and without this coniunction specially being already his enemies not only by the fault of their first Father but by those they committed since In hauing made the world and presented it to man he gaue all his goods but in making himselfe man he gaue himselfe and hath communicated himselfe to him in the largest measure of his soueraigne bounty The nature of bounty and goodnes saith one Saint is to impart the good it hath and thereupon as all creatures are good in their nature Dyon de dium nominibus c. 1. so are they communicable the sunne yieldeth without sparing his light and influences the fire his heat the water his moisture the earth her plantes and beastes and other partes of the whole world do contribute to the entertainement pleasure of man all that they can by this law of bounty S. Tho. 3. p. q. 1. ar 1. man in what measure he is well borne and morally good is also more liberall of his goodes God then the chiefe and soueraigne goodnes hath communicated himselfe to man in a soueraigne sort making himselfe man and vniting in one person our humanity with his diuinity the vnion could not be more straite and noble and therefore let the deuoute soule euen drowne her selfe in the consideration of this supreme liberality let her admire adore and drowne her selfe in a profound humility seeing heere God made Man for sinnefull man and to haue exalted this nature fallen euen to the very center of the Earth vnto a degree of honour higher then euer she could haue hoped though she had neuer sinned Of the VVisedome of God in the same Mystery CHAP. XXVII SECONDLY he must consider how in this Mystery God hath shewed his infinit wisedome hauing found so fit and conuenient a meane for the reparation of man A most euident testimony of wisedom in the incarnatioÌ„ to instruct him to plant in his soule the seed of all the most noble vertues by a way most plaine short and effectuall for making himselfe man conuersing fâ—miliarly with men he taught them by word of mouth the heauenly mysteries traced out the way of happines with the admirable examples of his own vertues Hitherto he had taught by his creatures by his seruants by the bookes of his Prophetes but being made man he did speake in person as S. Paul to the Hebrewes deduceth he became his owne interpreter Hebr. 1. he read the booke of his own knowledge and expounded himselfe and was the liuing glasse practise and proofe of the Text which he had dictated Eccl. 52. Behould I that did speake am present sayth he by his Prophet He spake hitherto not being seene behind the curtayne of his creatures within the cloudes of obscure and darke prophecies and as being absent by Prophets as Embassadours But making himselfe man he is become visible he hath presented himselfe he hath spoken and with his owne mouth his owne workes hath taught vs our lesson from heauen Whereupon S. Augustine sayth Lib. 11. de Cunt. Dei c. 2. That man might boldly walk towardes truth Truth it selfe the Sonne of God is made man and hath layd the foundation of our Fayth By the same lesson he hath planted hope in our hart also for hauing
this stable in this equipage of pouerty he bruized the vanity folly and vaine delights of the world and flesh he crushed them in his cradle with the weapons of his profound and vnheard of humility not only in that he was made man and clothed with the infirmity of our condition The victory of the child Iesus but also he would be the least and lowest amongst men he would be borne not in a princely pallace in a soft bed royally arrayed not in a house of his owne nor yet in an Inne as some others did to wit the poorest sort but in a cribbe and stall for beastes and that borrowed This battaile is glorious and which mortall men could neuer hitherto gaine to their race and nature and so much the more glorious as it was more quickly vndertaken and wonne by a child The ancient Authors boast of their Heroes for that in their cradle they strangled materiall serpents Hercules but though it were true and not feyned it is nothing in respect of this childes exploit making proofe of his prowes valour against the strongest enemy of man before he could speake this is that the Prophet song as a miracle neuer heard of Call the name of this Child Isa 8. â— Make hast to spoile make hast to pillage for before the Child can call Father or mother he shall carie away the spoile and strength of Damascus noting the age the quicknes the force and glory of this Conquerour and of the conquest woÌ„ne the goodly spoile of soules drawne out of the handes of Satan O glorious fighter O litle Child O great God! welcome art thou into thine and our world thine because thou hast made it by thy almighty word ours because of thy infinit bounty thou hast bestowed it vpon vs But how art thou heere entertayned O King of Kings where is the trayne of thy Court Where are thy Princes and lordes thy Gentlemen pages gromes of thy chamber where is thy guard and all thy roiall furniture O sweet Infant the traine of thy Court is aboue heauen is thy lowest Tower the Angells are thy Princes thy guard is thy selfe who guardest all things thy seruitours and pages are the starres and all the creatures of the whole world O Caesar if thou knewest the King who is now borne in thy Empyre if thou knewest whome thou inrollest in the Record of thy Registers thou wouldst come in person poore vassal to present thy self at his feet to do him homage and adore his cradle at Bethleem whose maiesty the Angells admire and adore in heauen and wouldst request him to make thee be enrolled in his great booke of life O heauenly Angells it is iust wisely done The Angels sâ—â—g at this natiuity to sing this night and honour with your holy quires sweet melody of your heauenly musike the natiuity of this King to shew the shepheardes to teach vs them how we should receaue him this is your office and duty for you haue long serued him and know the fashions of the ciuility of his Court we poore mortal men ill taught and rude cannot worthily performe this duty but only thou O Virgin-Queene who hast learned this manner in the house of God Hester and as a heauenly Hester art prepared with attire and iewels chosen out of the treasury and cabinet of the Father of thy sonne King of Kings thou mayst coÌ„fidently present thy selfe to see him to receaue and handle him But O heauenly Mother how didst thou receaue vse him how didst thou entertayne this Sonne this God this Child giuen vs this King of heauen and earth In what spirituall cloathes didst thou wrappe him with what embracings didst thou cherish him With what deuotion didst thou adore him What were the eleuations of thy mynd hauing before thyne eyes thiâ— pretious gage issued out of thine owne bowells come into the world a little Child a great God visible palpable the glory of heauen the saluatioÌ„ of the earth the hope of maÌ„kind the ioy of men and Angells What a spectacle was this vnto thyne eyes beholding this diuine Sunne What admiration to thy soule contemplating this obiect of infinit beauty What extasies of loue imbracing this incomprehensible beauty O little God O Almighty child grant me leaue by that infinit loue which made thee man to draw vs vnto thee to come neere thee with my senses to behold thee with myne eyes to heare thee moane my miseries to touch those heauenly hands to kisse those sacred feet to adore that litle humble humanity married vnto thy greatnes to offer my soule and body to thy maiesty say a thousand times on thy birth day Viuat Rex viuat Rex Regum in aternum To him be all honour for euer Amen So he shall passe the houre of midnight taking the rest of the night for his repose or he may employe the whole night in meditating the song of the Angells and the visite of the shepheards who being warned came to adore our Sauiour borne in Bethleem The Morning Meditation Of the Circumcision of our Sauiour and of the Name of Iesus CHAP. XXXIV IN the morning the Pilgrime shal take for subiect of his meditations the Circumcision of the Sonne of God made according to the Law eight dayes after he was borne Our Sauiour circuÌ„cised on the first day of the yeare coÌ„secrated to Ianus the first day of the yeare and of guiftes according to the ancient custome of the Romans and consecrated to Ianus their two faced God with one face beholding the yeare past with the other the new yeare to come The first and fundamentall point of this Meditation shall be to consider the institution of this Ceremony the deuout soule calling to remembrance the commandment of God made to Abraham to circumcise Gen. 17. and in that place to cut his owne flesh his sonne Ismaell and all his hosue-hold and to cause it from thenceforth to be kept as a law to all his posterity S. Thom. 1. 2 q. 102 p. 3. q. 68. as a token of the eternal Couenant betwixt God and them to be also some remedy against originall sinne and a profession of their fayth towardes the true God Wherupon the Iewes kept it exactly euer after causing their male children to be circuÌ„cised the eight day after their birth and then giuing them their name as we do now in Baptisme whereof Circumcision was a figure and as now he that wanteth Baptisme is not reckoned among the children of God but is excluded from all right and hope of heauen and hath neither name nor honour in his houshould so then were those who were vncircumcised Gen. 1â— 14 Heere therefore he must meditate how Iesus Christ the true child of Abraham according to the flesh by whome the race of Abraham Why Christ would be circumcised and all nations of the world were to receaue benediction and peace of God would be
circumcised vndergo the law which himselfe had giuen making his first entry into the world and beginning the reparation therof by obedience as by the same obedience he went out of the world dying vpon the Crosse in counterpoise of the first man who as soone as he came into the world became disobedient and lost the world This is the benefit wherewith our Sauiour signed the first day of the yeare giuing to the world for a new yeares guift Herodian lib. 2. not a peece of gold or siluer or fruites as the world doth figs dates hony laurell and such other presents of the earth or of the sea but his precious bloud which he shed in this Circumcision for our only good and not for any necessity or bond he had of the law which himselfe had made and might therein dispense as the soueraigne Iudge or any profit he might get thereby The humility of the Sonne of God Phil. 2. The second point shall be to note in this action how our Sauiour goeth forward stil shewing more more humility for in his Incarnation he humbled himselfe in becoÌ„ming man and taking the forme of a seruant in his natiuity he humbled himselfe beneath man placing himselfe among the least and the poorest in his Circumcision he humbled himselfe more then all this making himselfe to be enroled among sinners vsing the remedy of sinners he who was not only without sinne but the couÌ„terpoison of sinne come with his innocency and vertue to destroy it so did he alwayes more descend in humility the more his works did ascend and shew themselues before God and his Church so necessary did he iudge it to authorize and credit this vertue and to batter pride which had ouerthrowne both Men and Angells How farre from this spirit are they who knowing themselues to be sinners will not be so esteemed and are ashamed to vse the remedy that should heale them They are ashamed to confesse and do pennaÌ„ce are not ashamed of the foule filth of sinne Who would not willingly endure any thing to deface their faults seeing our Sauiour began to shed his bloud for them within 8. dayes after he was borne The 3. point shal be to meditate the glorious name of Iesus this day giuen to the Sonne of God which signifieth Sauiour and is taken of the end effect of his charity Of the name of Iesus for he came into the world to saue it and in effect did saue it if it had would As therefore heeretofore great Personages haue often gotten their names by their notable actions Great meÌ„ surnamed by their actions and were called by them as Ioseph the Patriarch Sauiour of the world because by his prouideÌ„ce he had preueÌ„ted the famine in Aegypt the Roman Captaines and Embassadours were called Africani Parthici Germanici by reason of the victory they had wone in Africa Gen. 4â— Parthia and Germany In like sort but by better title without comparison the Sonne of God is called Iesus that is Sauiour because he came to saue man and this was the reason which the Angell gaue to Ioseph Math. 1.28 fortelling him that the Son which Mary should beare should be called IESVS because he should saue his people And S. Peter sayth Act. 4.12 There is no other name vnder heauen whereby to be saued This is the name so song by the Prophets Isay sayth Isa 30.17 Behould the Name of our Lord commeth from farre He commeth at the beginning of the world for it was written in the booke of God from all eternity Also my people shall know my name in that day for my selfe that doe speake will be present that is to say when I shall be made man Exo i. 6.1 Prou. â—0 S. Tho. 1 q 13. a. 1. I shall take a name that my people shall know for that which I beare from all eternity which is the essentiall name of my Deity is a name hidden to men and Angells and cannot be knowne but to God It is a name ineffable This name IESVS shall be vnderstood of men for I wil make it knowne by good effects I will make manifest sayth another Prophet my holy name in the midest of my people And Isay Zaâ—h 39. He shall haue a new Name giuen him by the mouth of our Lord. He could not haue a fitter God-father Isa 62.2 for it to impose a name according vnto his nature be the worke and office of wise men who could better name the Son of God then the mouâ—h of God which is Wisedome it selfe To impose names iâ— the worke of a wise maÌ„ Plato in Crat. This name comprehendeth all the goodly names that are noted in the bookes of the Prophets Emanuel Counseller of God Prince of peace A strong God an admirable Name and other like are contayned within the compasse of this for Iesus is al this and much more O sweet and admirable name a name more beautifull then the morning or day more sweet then milke or hony more strong then armies wider then the whole world higher then heauen deeper then hell more noble then the crowne of Kings more rich then gold a Name full of Maiesty the glory of the heauens the terrour of the Diuels A speach to the name of Iesus the hope health of mankind By Thee death is life without thee pleasure is death with thee ignominy is nobility without thee nobility is ignominy with thee infirmity is strong without thee strength is weake and infirme by thee nothing is made all thinges and without thee all thinges doe vanish to nothing Be thou therefore alwayes with vs O admirable Name be thou graued in euerlasting letters in our spirit in our hart in our memory in tyme of peace in tyme of warre by night by day in ioy and sadnes in Towne and field be thou our direction and saluation in our Pilgrimage and our glory in our country To Iesus Sweet Iesus heire of this Name be vnto vs Iesus giue vs the grace to circumcise and cut off the superfluities of our flesh of our desires of our thoughts and actions of our harts eyes eares and of all our senses that after this spirituall and Christian Circumcision signifyed by that carnall of the Iewes we may be partaker of the wholsome effect of the same of the immortall glory of this Name To the B. Virgin And thou most benigne Mother who this day seest thy deere child Innocency it selfe enrolled in the catalogue of sinners for sinners and giuing his precious bloud as a pledge of his infinite charity and of our saluation who pierced with sorrow in thy soule didst shed virginall teares in compassion of him obtaine for vs by the merit of thy griefe and compassion the fruit of this guift the good fortune of this name that our bodyes may be circumcised and purged from all impurity that our soules may be cleane our thoughts and desires well
in her bosome and closed in her armes whome the capacity of the heauens could not comprehend she feareth his danger and relyeth in his prouidence willingly endureth the horrour of the desart and the wearisomnes of the way and gathereth of her paines the ioyes of iust soules in the loue of him who came into the desart of the world to suffer O how gracious a spectacle to heauen is this little company O desart more happy in these three Hebrew Pilgrimes then in that infinite multitude that passed before A desart sanctifyed by these heauenly trauaillers signed and consecrated one day after to be the repaire of sanctity the earthly Paradise of deuotion to thousands of Religious soules who shal there sing the prayses of their Redeemer The desart of Egypt inhabited by Religious A desart more plentifull then all the orchards of Eden then all the Gardens of Aegypt yea then earthly Paradise it selfe for although thy trees be barren thou bearest notwithstanding at this tyme the fruit of life the mother of life and the faithfull spouse of life O Lazarus behould this pretty Pilgrime behould this trauailer and his faithfull Spouse doe them some seruice in the way giue them some fruit some ease or refreshment from thy hands request of the B. Virgin that little load she carryeth in her armes and take him into thyne to ease her but alas thou art not worthy although thou wert yet she would not leaue him This burden though it be more weighty theÌ„ the whole world is light vnto her yea giueth her vigour and strength to go the better If she will not gratify thee in this take boughes and shadow this little God who heeretefore shadowed his children in a cloud from the scorching Sunne and enlightened them with a Pillar of fire in the shadowes of night Psalm 77.14 and if thou canst do them no other seruice kisse humbly their shadow kisse the steps of their feet and haue compassion of the payns of this child and confesse thy sinnes to be the cause He entred into Aegypt according to the prophesy which he gaue many ages before Behould God shall ascend vpon a little cloud Isa 19.1 and enter into Aegypt and the Idols of Aegypt shall be troubled at his face This Cloud is the precious humanity of the Sonne of God in the which he is carryed It may be also the glorious Virgin compared to a cloud because she is heauenly and diuine like the humanity of her Sonne without any burden of sinne hauing brought forth her Sonne as the cloud doth the rayne without corruption and carryeth him in Aegypt els where as the cloud carryeth the rayne within her bosome O celestiall cloud O heauenly rayne O diuine child O diuine Mother He entreth into Aegypt whence his Father called him as he foretould by his Prophet I haue called my Sonne out of Aegypt He had called before the Hebrewes his adoptiue sonnes Ose 11. and people out of Aegypt he calleth now his naturall Sonne borne of his owne substance but in another manner Then he called the Hebrews to recall them from a cruell slauery bondage to make them enter into Iudaea now coÌ„trarywise he calleth this his Sonne from Iudaea to Aegypt to enter there and deliuer the Aegyptian himselfe from a more cruell seruitude to crush their Idols and breake the kingdom of Pharao who oppressed them vnder his tyranny with thousandes of horrible superstitions Arise then O Aegypt receaue with a good entertainement this little Sonne haue no feare of the plagues Exod. 6. 7. c. wherewith the malice of thy Ancestours hath heretofore been plâ—ged by him he coÌ„meth to sanctify thee to saue thee he is a great God but is become a little child affable of easy accesse a King full of sweetnes and mercy receaue him then receaue with good cheere these three Pilgrims the most noble that euer marched vpon thy grouÌ„d The Sages of Greece the Platoes Philosophers haue visited Egypt the Aristotles the Gallants of the world the Great Alexanders braue Caesars that haue heeretofore visited thee were nothing but poore wretched slaues of Ambition hauing their soules bound with chaines of iron howsoeuer they seemed gold glittered only in the outward of worldly vanity these heer doe passe the greatnes the brightnes of the glory of a thousand worlds This footman who is called Ioseph bringeth one who is a Virgin and a Mother the greatest Lady of the whole world admired of the Starres and Angells and shall one day be the admiration and refuge of al mortall men And this mother bringeth thee a Sonne who is the Maiesty of the heaueÌ„s the King of Angells the Sonne of a Father all mighty all wise all good himselfe as wise as good and as old as his Father in euery thing equall to his Father Creatour of the heauens with thâ— Father Gouernour of the whole world with the Father and sent by his Father from heauen to redeeme vs here in earth Receaue him then as a Pilgrime seeing Herod chaceth him out of his Countrey and whilest this Tyrant embrueth Iudaea with the bloud of the litle InnoceÌ„ts make much of this little Innocent father of them all rewarder of their life lost for him make much of his Mother and of his foster-father O my sweet Iesus did it please thee so soone to be chaced out of thy Country and to be a Pilgrime and banished maÌ„ to bring me vnto my heauenly couÌ„try whence my graÌ„dfather Adam hath so long been excluded Wouldst thou suffer euen in thy cradle what my sins deserued and what shall I eÌ„dure for thee in my Pilgrimage O mother who hast carryed this prety Pilgrim in a strange couÌ„try who hast suffered with him nursed weaned him who can conceaue the care the Charity the zeale the diligence the seruices thou didst eÌ„ploy in these seaueÌ„ years thou wert in Aegypt faithfully to nourish bring vp this litle God cloathed in the sackcloth of our mortality The goodly example thou gauest of all vertues to that people blacker in their superstitioÌ„ then in their coÌ„plexion O B. Virgin that after thy exaÌ„ple I might serue my God not now like a Pilgrime suffering in Aegypt but as a Conquerour triuÌ„phing in heauen It is I that am in Aegypt this valley of affliction where I haue need of his visit and help and of thyne O fauourable Virgin help thy Pilgrimes and deuotes The seauen yeares of this Pilgrimage being expired Herod in Iudaea being dead and the Lyon of Aegypt being buried the Angell of God aduertiseth Ioseph in his sleep to returne into Palestine The returne of Iesus to Palestine and because Archelaus the sonne of Herod successour both of his crowne and cruelty reigned in Iudaea he retyred himselfe from Galiley vnto the Citty of Nazareth where the little child Father of all ages seauen years old in his humanity was brought vp by his Mother and
vertuous and pious Lady but being yong and louing him most intirely found great difficulty to giue her coÌ„sent to this voiage but he was so importune that at last she must let him do as he list He being prepared furnished for such a Captaine bad her farewell and to leaue and take a token of mutuall loue he diuided a gold ring he had into two parts leauing the one halfe with her he kept the other to himselfe and went his way He did with the other nobility of France diuers noble exploites in this warre but the sinnes of wicked Christians had armed the enemies and made them conquerours in such sort that almost all the Christian army was cut in peeces diuers noble men taken prisoners and carryed into Turky among whome this gentleman was one He sent diuers letters by diuers wayes vnto his wife to send his ransome but he neuer had any answere of newes no more then his wife had from him and endured a thousand miseries the space of seauen yeares he was bought sold sundry tymes to diuers maisters euery man scorning to keep a man so old worne out as hauing lost their hope euer to gaine any thing by him In the end of the seauenth yeare he fell into the hâ—nds of a most mercilesse maister who incensed to see himselfe frustrate of the ransome his prisoner had promised concluded one day to kill him and gaue charge to one of his seruants to execute his resolution that very day The poore gentleman hauing vnderstood so much and seeing all his hopes brought to nothing tooke courage from despaire and of a true noble and Christian hart resolued to take death patiently and yet hauing recourse to diuine help where humane wanted coÌ„mended himselfe with all his hart to God and S. Iulian to whome he had alwayes beene deuout and made a vow to build him a chappel if by his intercession and prayers God would deliuer him from this distresse and therupon he slept and after a while he waked and thinking he had beene still in his cage where he expected death he found himselfe in the midst of a forrest in his cloathes without his chaines At the first he thought it had beene a dreame and that verily he was in prison which happeneth oftentimes in cases which be strange and beyond our fayth and hope as appeareth in S. Peter who being indeed brought out of a close prison by an Angell 〈◊〉 9. thought it had beene a vision but hauing well awaked al his senses he beheld the heauen and the earth and touched the trees and he persuaded himselfe that he was in some forrest in Turky where miraculously by the prayers of of the Saint he was out of prison to seeke meanes to saue himselfe Looking about him he saw certaine shephardesses of whome he demaunded in the Turkish lauguage what forrest that was The good maides were in Normandy and looking on him with wondering thought he had spoken Latin or English and told him in French that they vnderstood not what he said he hearing them speake French began to doubt yet more that he did dreame and that dreaming he asked in French what forrest is this and that they answered it was the forest of Bagueuille This was a forrest of his owne where he had hunted a thousand tymes he was now more amazed casting his eyes round about to try his senses he perceiued at last that he dreamed not and that verily he was in Normandy neere vnto his owne Castle and thither he went was knowne receiued by his wife with diuers pretty chances but they are out of the purpose of our transport wherof only I was to speake and therefore I forbeare to ouercharge your eares with by-matters At this clause Dom-Prior turning to him O Sir Lazarus sayth he leaue not our eares empty This is to keep backe the hart of the history and to take away our meate when you haue made vs hungry I pray you for all the company to tell it out Heare then quoth Lazarus seeing you will haue it so he went streight to the castle where he saw a great number of gentlemen that met there that day he addressed himselfe to the Porter and told him that he much desired to speake with Madame the Porter asked what he would haue I desire to speake with her selfe quoth he about a matter of importance It will be hard sayth the Porter to speake with her for she is presently to goe to Masse to receaue the benediction of her mariage the good gentleman was much amazed at this insisted the more earnestly to speake with her The porter halfe angry told him it was lost labour to demand it yet he went to Madame and told her there was an old Hermit at the gate who desired to speake one word with her This Lady was vertuous and a great almes giuer and who had mourned for her husband all the tyme of his seauen yeares absence and by the aduice of her friends who thought certainly he was dead was in a sort constrained to consent to this second mariage She thinking that this Hermit would speake with her to demaund an almes commaunded her steward to giue him a good one aduertising him that if he had any things els to say he should tel it him He brought it him to whome the old man sayd it is not almes I desire I pray you tell Madame once agayne that it is necessary that I speake a word with her before she go to Masse and if you can persuade her to heare me you shall performe the part of a faythfull seruant The steward apprehended something at these wordes and went vp agâ—ine and sayd Madame he would but one word with you and he saith it is necessary that you take it from his owne mouth before Masse My opinion Madame is that you do so and enter into the low hall to heare him what can you tell Perhaps he may giue you some aduice about your affayres or bring you some certaine newes of Monsieurs death or of his last will and testament She belieued him and descended into the hall and stood to a window alone The good old man leasurely passed through the midst of the court and company euery man looking and wondering at him for they saw an old man leane and diffigured his haire all white and beard loÌ„g and ill kembed clad with an ill fauoured old rugge gowne of the Turkish fashion He presented himselfe to Madame attired in her wedding apparell and making a low reuerence vnto her sayd Madame I come from Turky where I haue sometims seene one called Monsieur Bagueuille as I vnderstaÌ„d Lord of this place and hertofore your husband who was taken prisoner seauen yeares since in Hungary when the Fenchmen were defeated I know that he hath long expected his ransome and that he hath suffered much misery haue you not heard any newes of him within this yeare She answered Alas my good friend know
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
ordered that this Name may be a defence to vs against our enemies a solace of our sorrowes in this mortall pilgrimage the oyle and remedy of our woundes and in the end our life and saluation The Pilgrime hauing thus prayed shall heare Masse at his tyme shall finish his accustomed deuotions of the morning The After-dinner and Euening of the nine and twentith Day A Meditation Of the Adoration of the three Kinges CHAP. XXXV IN the euening after Euensong the Pilgrime after the two precedent mysteries shall meditate of the Adoration of the Kings those notable first Pilgrimes of the Paynims come out of the East by the inspiration of God to adore the King of the Iewes at the place where they should find him borne of whose birth they had a reuelation in their CoÌ„ntry without knowing in particuler where it should happen For ground of this meditation he shall consider how these Magi were men skillfull and learned in humane The learned amoÌ„g the Persians were called Magi and diuine things whether they were of Persia or Arabia or of any other country of the East where they called such people Magi as many Writers tell vs. And though these were men curious yet no coniurers according to S. Agustine They were also Kings as the preparations and presents they brought did declare for meane personages had no meanes to come so farre to offer gold incense and myrrh and therefore also they were Magi Tert. l â— Iud. Plin. l. 30. c. 1. 〈◊〉 l. 1. de 〈◊〉 for the Roialty could not there be without this Magia in the East none might be Kings but Magi and learned folkes as amongst other authors one of our Doctours do note And they are by the Euangelist rather called Magi then Kings for before God the name of Sage is more honorable then the name of King This ground being layd the first point of the meditation shall be to contemplate these holy Kings coÌ„ming out of the East into strange couÌ„try moued heerunto first by the inspiration of God as Abraham left his couÌ„try to come into Canaan secondly by the Prophesies as well of Balaam their Ancestor who prophesied of a starre that should arise out of Iacob as of the Sybills who had most playnly written Num. 24. that there must be borne a King of the Iewes Ci ero 2 â—â—uin Sueton. in Oâ—tau c. 94. in Vespas who should rule all the world It was also about that tyme a common bruit ouer all the East as profane Authors themselues doe testifie Cicero Suetonius and others Thirdly they were moued and forcibly driuen to vndertake this voiage by the visioÌ„ of the extraordinary starre which did appeare to them in the East whereof they had heard the foresayd Prophesy of Balaam had long expected according to our Doctors as a signe of this King borne They came then to Hierusalem as to the chiefe and Metropolitane Citty of Iudea there to learne this newes Num. 24. they aske for him that is borne King of the Iewes The earthly King entred into a rage and fury enquireth also with them Chrysos Hier. in Matth. not to adore with them but to kill him if he could he assembleth the Doctours he demandeth of them who should answer the truth he did all prudently sauing what was the principall for he enquireth exactly after the truth but will not imbrace the truth They al tell that this King must be borne at Bethleem he exorteth them to go and to aduertise him when they had found him he feygned that he would be good to destroy goodnes it selfe They goe on and are guided by the new Starre which had brought them from the East which lead them euen to the house where the King they sought was they find him they prostrate themselues before him they adore him they behould a little Child they belieue a great King a small port and a great Maiesty a mortall infant an immortall God and by their presents of Gold Incense and Myrrh they do homage as to a King adore him as God and confesse him to be Man And in this comming and adoration was accomplished what Isay prophesied Isa 60. Arise Hierusalem and be thou enlightned for thy light is come the glory of thy Lord hath appeared vpon thee and the Gentils shall walke in thy light and Kings in the brightnes of thy birth Psalm 71. And King Dauid The Kings of Tharsis and the Ilands shall offer guifts the Kings of Arabia and Saba shall bring their presents he shal liue and the Gold of Arabia shall be brought vnto him Then O Christians soule instructed in the house of God adore this King seeing these poore Paynims coÌ„ming out of the darkenes of their Paganisme Vide S. Chrys hom 14. in 1. Cor. 10. are come to adore worship him after so many wonders wrought seeing they did adore him being a child adore him prostrating thy selfe before him and offering thy selfe as they did and after offer thy presents for first he regardeth the hart and then thy guifts so he cast his eye vpon Abell Gen. 4.4 and after vpon his Sacrifice adore him with fit and conuenient presents with the Gold of Charity with Incense of deuotion with Myrrhe of Purity offer him thyne vnderstanding thy will and thy memory thy spirit humbled thy will ordered thy flesh mortified to confesse loue and serue him as thy true God and true Redeemer The second point of the Meditation A demonstration of the Power of Iesus in the adoration of the Kings CHAP. XXXVI THE second point shall be to consider how the Sonne of God did heerin an act of an Almighty King although he appeared low and humble The Kings of the earth when they are crowned and take possession of their kingdomes are visited by diuers Embassadours and honoured by forren Princes Here our Sauiour entring into possession of his spirituall kingdome is not only honoured by Embassadours but adored by the Kings theÌ„selues comming vnto him in person Meruailous coniuÌ„ctions Of which worke the contemplatiue soule shall take occasion to consider the meruailous conioyning of things most different which our Sauiour made in all the parts of his life And euen as he had maried into one person two naturs infinitly distant the natures of God and man to be a mediator God and man betwixt God meÌ„ so hath he alwayes ioyned diuine actioÌ„s to humane and testified the truth of these two natures by the diuersity and encounters of workes directly opposite In his Incarnation it was an act of great humility abasement that God was made man yet was it a most high worke that this man was borne without man by the power of the Holy Ghost of a Virgin In his Natiuity was seene the Son of God borne in a stable hauing lesse then the least among men but the same is song by the Angels and adored aboue by the immortall spirits
he cometh weake out of the wombe of his Mother yet mightily he preserueth the virginity of his Mother he is swadled in poore cloathes but is enlightned with the splendour of heauen In his Circumcision he was reckoned among sinners Phil. 1. but he took a Name aboue al names whereat euery knee should bow in heauen earth and vnder the earth In this apparition and visitation of the Sages he seemed obscure and a poore man among men but he is honoured by the Starres and adored by the Kinges And so in all the rest of his life and especially in his Death wherin we may see a wonderfull weauing togeather in one webbe of thinges contrary and opposite which encounter in this Tragedy The Sonne of God is nayled to a tree as feeble faulty and yet as soueraigne he giueth letters of grace and as an Almighty God of a great thiefe malefactor he maketh a great and holy Confessour he endureth the torments of temporall death and promiseth the Paradise of eternall life men blaspheme him on earth and the starres do moane him in heauen The Iewes more hard then stones haue no compassion of his anguishes but the Rockes rent the Graues opened the Sun darkened to mourne for his death Of al these encounters the deuout soule shall learne the wisedome and power of this Lord hauing giuen vs so goodly instructions to teach vs to admire loue and serue him The third parte of the Meditation Of the Returne of the three Kinges CHAP. XXXVII The prouidence of God towards the Iust Psalm 33.16 THE third point shal containe the Meditation of the Returne of the three Kinges who being from heauen aduertised in their sleep not to returne by Herod tooke another way towardes their country In this aduertisement we must acknowledge and confesse the prouidence of God watching in the protection of them that serue him with a royal mind to deliuer them from danger and conduct them to a sure hauen notwithstanding all the stormes and contrary windes of this boysterous world and her worldlings By the same consideration is discouered the folly of the Tyrant Herod who thought by his craft and subtilty to deceaue not only men 1. Cor. 3.19 but God also and to catch him in the snares of his cruelty but the soueraigne wisedome deluded his folly and calling vnto him in spite of this worldly bloudy King these stranger-Kings to take honour and homage of them signifieth vnto vs that happy prey of soules The Magi the first fruites of our faith S. Leoser 2. de Ep. which in the sight of Sathan signifyed by Herod he did carry with him in the person of these conuerted Kings as the first fruits of our fayth Christian calling gathered out of the haruest of the Gentils And this is that which God before by his Prophet sayd of his Sonne newly borne Call his name Hasten to spoile for before the Child can call Father or Mother the strength of Damascus shall be taken away the spoile of Samaria Isa 8.3 in presence of the King of the Assyrians This is Iesus who not tarying as other men do for age fit to fight hath being but a child gotten the victory this noble spoile and subdued vnto him the force of Damascus and Samaria tho strength of Idolatry and the errours of the Pagan world and this in the sight of the King of Assyria Sathan the king of this world and vpon this consideration the good Pilgrime may say as followeth speaking to himselfe and to his God What sayst thou heere my soule And where shall thy eyes rest in the variety of so many wonders To his soule Wilt thou consider the greatnes or the littlenes of this Child Eyther of theÌ„ exceed the conceites of man Wilt thou behould the Maiesty the modesty the ioy of this heauenly Mother holding in her armes this litle-great King whilest the other Kinges did honour and adore with their deuotion and guifts Thyne eyes are dazelled in the light of this Maiesty and cleane lost in the depth of this humility Contemplate the deuotion the piety the submission the bounty of these thinges Thou art not capable to conceaue this do better then and confesse thyne incapacity in all adore this King as well in his littlenes as in his greatnes admire the vertues of his Mother imitate the humility and deuotion of these Kinges and say with an humble and feruent hart O my King and Sauiour gouerne me To God saue me be my guide in my pilgrimage my confort in afflictions my strength in temptations giue me of thy Gold Incense and Myrrh of thy bounty of thy diuinity of thy humanity to make vnto thee a pleasant offering of my presents and to returne by thy direction and vnder thy protection to myne owne country whence my Father and all his posterity were banished With these three Meditations he shall end this day The thirtith day and the ninth and last of his Aboad A Meditation of the Presentation of IESVS in the Temple CHAP. XXXVIII IN this last day of our Pilgrimes aboad he shall prepare himselfe to confesse and receaue happily to end and conclude his nyne dayes of stay there to depart the next morning with the greater light and courage being purged of his sinnes and armed with this pretious food and Viaticum His meditation shall be of the Purification of the Blessed Virgin and of the oblation she made of her deere child in the Temple fourty dayes after that he was borne The Law of Purification Leuit. 1â— Luc. 2. At midnight he may briefly remeÌ„ber the history of this old Ceremony of the â—ews which giueth the grouÌ„d to this Christian solemnity and to his meditation The history is that it was coÌ„manded by an expresse law that the woman who was brought to bed should be vncleane a weeke if she brought forth a sonne and two if a daughter and should remaine sometyme in her house The Sacrifice for Purification Leuit. 12. Luc. 2. before she came into the Temple not touching any thing that was holy to wit fourty dayes for a sonne fourscore for a daughter which dayes being expired she came to the Temple to offer her fruit with a Lambe of one yeare old or a Pigeon or Turtle which were sacrificed the Lambe as an holocaust for thankes-giuing the Pigeon or Turtle for expiation of sinne If the Mother could not haue a Lambe either for the tyme of the yeare or by reason of her pouerty The males consecrated to God she offered two PigeoÌ„s or Turtles to the same effect Moreouer the Male first-borne by right of being the eldest was consecrated to God and pertained vnto him to serue in his house but because God had chosen all the Tribe of Leui for the seruice of his Altars he permitted them of other Tribes to redeeme their first-borne with fiue sicles of siluere and so to be deliuered of that obligation The B.