is of another ranke for being exalted aboue the highest she humbleth her selfe to the lowest waxeth light with her load and insteed of rest vndertaketh a troublesome iourney to the Mountaines of Iudea O wayes honourable with the steppes of such a Creature carrying in her bowells the Creatour O happy Hills that were troden with the heauenly feet of the Blessed Virgin and Mother of the most high neuer did you beare so precious a burden ne-neuer did you performe a more honourable seruice O my soule see and contemplate here behould this fruitfull Virgin this daughter of Sion this Mother of God to fly with ioy caryed by him whome her selfe doth carry behould her rysing as a faire morning vpon the top of those beautiful mountaines ascending those hilly places like the Sunne rysing from vnder his Horizon behould the beauty of her face and soule surpassing the most glistering starres the modesty of her pace going the fire of her charity the greatnes of her diuine fortitude and courage The salutation of S. Elizabeth The second point shall be taken from the salutation of the Virgin and the effect thereof It is sayd that the Virgin entering into the house of Zachary saluted S. Elizabeth And it happened when Elizabeth heard the salutation of Mary the Infant exulted in her wombe And Elizabeth was filled with the Holy Ghost and cryed out with a great voice and sayd Blessed art thou amongst women and blessed is the fruit of thy wombe And how commeth this to me that the Mother of my Lord should come vnto me For behould as the voice of thy salutation was made in my eares the Infant in my wōbe exulted with ioy And blessed art thou which hast belieued because those thinges shall be performed which haue beene spoken to thee by our Lord. In these wordes he must marke the meruailous vertue and force of the salutation of the B. Virgin hauing so happily strucken the child and the Mother that they were both sanctifyed and filled with the Holy Ghost enabled to effects exceeding the common course of nature The child receaued sense and vse of reason beyond his age and leaped at the voice of the Mother of our Lord honouring the sayd Lord by that his motion Elizabeth did prophesy of thinges past present and to come The Mother was made a Prophetesse knowing by reuelation what had passed when she knew things secret to wit that the B. Virgin had belieued knowing also the present as that she was happy and blessed aboue all women that she was great with a blessed fruit with the Sonne of God our Lord She knew also what was to come foretelling that those things that were tolde her should be accomplished Wherupon the Pilgrime shall consider how much the Sonne of God hath honoured his mother in making her so soone the instrument of the Holy Ghost and his cooperatresse to so high effects in what credit she must needes be now in heauen for the saluatiō of men hauing been enriched since with a thousand merits and prerogatiues and reigning with her Sonne heaped with eternal glory aboue all Angels and men And if her simple voice and salutation that did passe brought the Holy Ghost vnto the soules of men of what efficacy shall be her firme and constant prayer to obtayne vs the heauenly graces of the same Spirit to our saluation O B. Virgin make this heauenly voice of thine soūd vnto thy Pilgrime this voice so pleasing so powerfull this voice whereof the Spouse speaketh saying Cant. 2. Cant. 2. Let thy voice sound in my eares for it doth reioyce me Make it be heard O virgin and therewith obtayne me necessary help happily to accomplish the course of my mortall Pilgrimage The third point of the Meditation Of the Canticle of the B. Virgin Magnificat CHAP. XXX THE third point shall meditate the meaning of that notable Cāticle which our B. Lady vttered after S. Elizabeth had spoken Then saith the Gospell Mary sayd Luc. 1. 1. My soule doth magnify our Lord. 2. And my spirit hath exulted in God my Sauiour 3. Because he hath respected the humility of his hād-mayd for behold from henceforth all generations shall call me blessed c. The B. Virgin hauing heard so many blessings and praises for those graces she had receiued and knowing that forgetfullnes Ingraritude ryseth of Pride ingratitude are two branches of pride very displeasing to Almighty God she tooke occasion to yield thankes vnto her benefactour to reioyce in him and sayd in hart and mouth I acknowledge my Lord my soule doth magnify and extoll him as authour of all the good you haue praised and prophesied in me O my deare Cousin I praise him from the bottome of my hart and with all my soule and glory in his graces and bountifull liberality not in myne owne merit It is he that hath cast his eyes vpon my litlenes and hath exalted me It is his bounty and blessing that is the soueraigne cause that all the nations of the world that shall liue vnder the scepter of his Sonne shall call that Mother happy that did beare him Luc. 1.49 4. For he hath done great things vnto me who is mighty holy is his Name A great thing it is that a Virgin should vow virginity among the Hebrewes a great thing it is that remayning a Virgin she should conceiue without man a great thing it is that she should be the most fruitfull Mother that euer was hauing borne but one child great things and vnheard of that the seruant should bring forth her maister the daughter her father the morning the sunne weaknes power the Creature her Creatour These are the great things and the wonders that are wrought in me his little Creature for the which my soule doth now magnify and exalt his holy Name Luc. 50. 5. And his mercy is from generation to generation to those that feare him For the mercy of our Lord is allwayes and shall be for euer Psal 102.17 but to them that liue in the feare of his lawes It was shewed to our first Father Adam promising him a Redeemer to Abel Noe Abraham to all our forefathers assisting them with gifts and graces and strengthening them in the hope of this Redeemer and will shew it selfe now more then euer sending according to his promise the same Redeemer not an Angel or only man but his owne Sonne God made man to repaire the ruines of men by his owne bloud to exalt their condition aboue the Angells Psalm 71 28.135.4 6. He hath wrought wonders with his arme and hath scattered the proud in the mind of their hart It is he onely that is omnipotent and mightily worketh these meruailes and all others It is he that hath drawne this great All from nothing who hath created these lightes heauenly pallaces these 4. partes of the whole world the fier aire water and all that is made of thē it
THE PILGRIME OF LORETO PERFORMING HIS VOW MADE TO THE GLORIOVS VIRGIN MARY MOTHER OF GOD. Conteyning diuers deuout Meditations vpon the Christian Cath. Doctrine By Fa. Lewis Richeome of the Society of IESVS Written in French translated into English by E.W. PRINTED At Paris Anno Dom. M.DC.XXIX TO THE MOST HIGH AND EXCELLENT PRINCESSE MARY BY GODS SINGVLAR PROVIDENCE QVEENE OF GREAT BRITAINE FRANCE AND IRELAND c. MADAME This Pilgrime being drawn with a great desire to present himselfe and his seruice to your Maiesty was driuen backe by a double feare the one of offending with his ouer-boldnes in presenting himselfe poore Pilgrime to so great a Princesse the other least the very name of Pilgrime might debar him of all accesse and Audience Yet at last he resumed his first resolution considering that he was to appeare before a Queene not so Great as Gracious as all that conuerse in your Royall Court do try and testify You are the daughter of that great and Gracious King who heertofore hath with gracious acceptaÌ„ce intertained this same Pilgrim in FraÌ„ce presented vnto him by that eloquent learned and Religious Frenchman F. Lewis Richeome Accept then MADAME in England what your renowned Father imbraced in France He desireth only to be graced and honoured with your Maiestyes Name and to shroud himselfe vnder the winges of your Princely protection and to be admitted your Maiesties poore beadesman For the bare Name of Pilgrime though it may chance to breed some iealousy at the first yet whosoeuer shall but search him and examine his instructions and directions find nothing but of deuotion meditation prayer and particulerly for your Maiesty he may hope rather to be admitted for his innocency and loyall Intention then excluded for the only name of Pilgrime which Name though now strange hath heertofore beene so vsuall and esteemed in our Court S. Helene and Country as Kinges and Queenes haue not only vndertaken it but gloried therein Canutus And so great sayth an ancient Authour 900. yeares since was the deuotion of Englishmen in that tyme Ceadwalla after all the Country was conuerted and christened that not only the Noble men and the meaner sort Clerickes and Layickes but the Kinges the Kinges children leauing their kingdomes and the wealth of the world Marcelliâ— in vita S. Switbâ—râ—â— haue out of their great deuotion chosen for a tyme to go Pilgrims for Christ on earth This Pilgrime was presented to your Maiestyes Father in France of purpose to offer his prayers for the then Daulphin now King the benefit and fruit whereof he hath found and felt in good successe of his affaires and for all the Royall house Realme of France wherein your Maiesty had a part he commeth now wholy and particulerly to do the like for both your Maiesties that God by the intercession of his Blessed Mother would blesse your Royall persons your people and kingdome with all earthly and heauenly benedictions And namely that hauing vnited you in the sacred bandes of holy Matrimony and lincked your hearts with so fast Loue and Affection as all your Subiects do ioy to see and heare that he would also blesse you with the happy fruit thereof and make his Maiesty a ioyfull Father and You a Mother of many goodly and Godly Princes who may longe sway the Scepter of great Britaine after you may imitate in vertue and sanctity S. Edward and S. Lewis your Maiesties glorious predecessours and in wisedome and valour your Maiesties noble Father of famous memory Neither doe I see MADAME why this Pilgrime should feare to come to any Court or company seeing he coÌ„meth euery where but among his fellowes for though all be not Pilgrimes of Loreto neither is this booke only or principally to direct such yet whilest we liue in this world we are though as Kinges Queenes and Emperours all Pilgrimes as a great King sayd of himselfe Aduena peregrinus sum ego Psal 38. Who though they haue thousandes of Castles and Citties yet haue they not heere any one Ciuitatem permanentem which shall not be taken from them before they dye or they taken from it by death but futuram inquirimus hauing no mansion-house or byding place in this world we goe seeking one in Heauen where be multae mansiones Which this Pilgrimage vnder the shadow of his other Pilgrimage doth exactly teach vs to do exhorting vs with S. Peter 1. Pet. 2. as strangers and Pilgrimes to abstaine from carnall desires which fight against the soule and to seeke the spirituall and eternall the increase whereof will make your Maiesty greater before God and man For the honours and glory of this mortal life your Maiesty hath as much as your heart can reasonably desire You haue for your Ancestours great Emperours and Kings of Hungary and Bohemia for your Progenitors the great Dukes of Tuscany for your Father Great Henry of France and for your husband the King of Great Britaine all Great Being placed in the top of these honours there is no roome for more nor cause to desire any greater fortunes but only those which may and alwayes should increase in vs in this life and prouide matter for a Crowne of glory in the next These MADAME are holy vertues which adorne noble deuout soules as silke siluer gold pearles and precious stones doe the body these are the ornaments which haue aduanced meane women aboue Queenes Queenes aboue theÌ„selues as they did Hester who though she were exceeding beautifull yet her humility modesty charity wisedome other diuine qualities of her soule made her more admired in her life theÌ„ the beauty of her body or the Diademe of her head and after her death hath left her Name grauen in the memory of all following ages These goodly ornaments I say togeather with the corporall guifts which the hand of God hath liberally cast vpon You wonne the harts of those who knew you in France and were the titles wherby you were iudged to be a Princesse worthy of a Kingdome and a fit Consort for so great a King To conclude these are the treasures which only You shall carry with You departing this life to raigne for euer in the other with the Blessed The other guifts as beauty riches honour Iewelles the Crowne it selfe and all other earthly treasures the spoyle of tyme do passe from their being to their buriall as a shadow that vanisheth as a Post that gallopeth away as a Ship on the sea as a Bird in the ayre who leaue no path nor trace behind them as dust or a lock of woll hoysted with the wind as the froth and fome of the Sea broken with a storme as smoke dispersed in the ayre and as the memory of a guest which stayeth but one night Thus sayd Salomon out of his owne experience and we see as much euery day by ours Sap. 5. How vaine then O most Christian Queene is all this world
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
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
shall note that for the performance as well of the Commandements as of the Counsells God giueth his grace The grace of God the general meanes to keep the CommaÌ„dements and all necessary vertues And as hauing made the world for the sustenance of his Creatures he hath withall giuen them naturall industrie to seeke for it proper and fit instruments to practise and vse their industry to the bird his wings and beake to flie to the fish his sinnes and bones as oares to swimme force for fishing to beastes clawes and teeth for hunting In like sort giuing to man the Commandements of life euerlasting he hath also giuen him meanes to practise the one to the end to gayne the other S. Thom. 1.2 qu. 111. art 16. This meanes is Grace not only that which Deuines call Grace that maketh gratefull but also the other called Grace gratuite which is indeed a fauour of God but of it selfe maketh him not absolutly good who hath it such as are Eloquence Prophecy discerning of spirits guifts of healing and such like presents and gifts from heauen common to the good and bad which S. Paul comprehendeth in few wordes in his first Epistle to the Corinthians They are both giuen freelie but the first is called Grace making grateful for the noble effect thereof 1. Cor. 12. which is to iustify by remission of sinnes and to make him that possesseth it the friend of God whose singular spirituall guift it is supernaturall a diuine quality Effects of grace to iustify adorne the soule which infused into the soule cleanseth from all filth maketh it iust by those supernaturall vertues she bringeth with her doth beautify her in all her faculties enlighteneth the vnderstanding rectifieth the will fortifieth the memory quencheth concupiscence and finally driuâ—th out all that may displease the eyes of that soueraigne beauty furnisheth her with all vertues as it were with heauenly dressings and attires that might worthily adorne her as a spouse decked with her mariage garment and iewells as S. Iohn speaketh Apoc. 21.2 so maketh her euery way gratious to her espouse Creatour Now then as God produceth in nature food and corporall sustenance by natural causes as Fishes by the water apples by the aple-trees Figs by fig trees and so other effects by their proper causes in like sort doth he giue in his Church his graces by the Sacraments as by supernaturall causes SacrameÌ„ts vessels instrumeÌ„ts of this grace contayning it as the cause doth the effect which are therfore called vessells and instruments of grace which they containe as the cause coÌ„teyneth the effect as the Sunne heat the cherry-tree cherryes and so in others And these be seauen all which haue this in common to powre the grace of God into the soule or to increase and augment it besides euery one produceth his particuler fruit and effect Baptisme giuing vs fayth maketh the spirituall birth or regeneration and placeth a man in the number of the children of God Confirmation giueth increase of heauenly strength couragiously to confesse the same faith and the name of Iesus Christ The Eucharist is ordayned for the food of the soule to keep it in good case to preserue it from euill and to put in the body the seed of a glorious resurrection Pennance is a medicine against sinne physike for the soule and a reconciliation thereof with God Mariage is for the comfort of the maried and for the holynes of corporal generation Order is for the lawfull creation and multiplication of Priestes Officers in the house of God Extreme vnction is for necessary armour and defence in the last conflict of this life The third shall consider that this grace on one side bringeth with it as we haue sayd This grace â—aâ—s with it al vertues the ornaments and riches of all the most goodly vertues euen as the heaueÌ„ly riuer that flowed out of earthly Paradise carrying in her course and streame sands of most fine gold and many sortes of precious stones wherewith it enriched the land it watered and on the other side it puts force and vigour to the vertues Gen. 2 11 which finding themselues in a sullied soule are in a manner dead wiâ—hout fructifying to life euerlasting It giueth fayth to those that haue it not as in Baptisme and quickeneth their faith who haue it but dead as to Christians in mortall sinne whome she calleth to a better course cleansing their sinne by the Sacrament of Pennance she giueth hope to them that want it and fortifyeth them that haue it weakly she giueth charity or rather is charity her selfe the most precious pearle that is in the treasury of the holy Ghost a vertu aboue all other most acceptable to God and making the soule acceptable to him These three vertues are called Theologicall The vertues Theological Why so called because they haue God Theón as their first and direct obiect they speake of him as of their proper subiect and do most neerly concerne his seruice for by them we belieue in him hope in him and loue him and honour him as our soueraigne Lord according to his law as we haue sayd els where The same Grace giueth or perfecteth the other vertues called Morall The vertues Cardinall wherof some be called Cardinall-vertues for being the principall spring of diuers others and they are foure Prudence that maketh vs aduised in our actions to the end not to deceaue our selues or our Neighbour Iustice that teacheth vs to giue euery one his owne Temperence which is the bridle of our desires and appetites And Fortitude which giueth our soule courage to sustaine any dangerous encounter and valiantly to expose her selfe to death for the honour of God and our owne saluation or our Neighbours and out of these foure springs do arise Diligence Liberality of Humility The daughters of the Cardinal vertues Religion Piety Chastity and other qualityes which she giueth eyther altogeather or els doth perfect theÌ„ and adorne them as that Queene was adorned of whome Dauid song in these wordes The Queene stood on thy right hand cloathed in garments of gold Psal 44.10 compassed about with variety This Queene is the deuout Soule the gold is the grace of God this variety are the sondry and diuers vertues and graces wherewith she is garnished as the body with precious attires of sundry stuffes and fashions The fourth and fifth pointes of the precedent Meditation The seauen guiftes of the Holy Ghost and the eight Beatitudes CHAP. XXXII THE fourth point shall consider how further to purify these foresayd vertues and to rayse the prayse of them by some particuler quality God hath ioyned vnto them the guifts of the Holy Ghost Wisedome Vnderstanding Counsell Fortitude Knowledge Piety and the Feare of God Esa 11. Hier. 16. Amb. c. 20 Aug. 209. de temp 17. de Sanctis By Wisedome we doe perfectly know our end and constantly doe
whole world shall be iudged when the iustice of the Iudge shall be made manifest to all the world when the iustice of the good shal be published by open iudgement in the full assembly of Angells and men and rewarded with a crowne of immortall glory There sayth one Saint shall be no complaint Aug. l. 20. ciuit c. 11. such as often in the presse of this world saying one to another why is this wicked man so happy in his wickednes VVhy is such a good man vnhappy and miserable in his vertue VVhy do Robbers prosper and poore Pilgrimes haue their throtes cut For then true felicity shall be reserued only for the good and extreme and true misery reserued only for the wicked This then is called the day of our Lord all other dayes are the dayes of men this which is the shutting vp of them all shall be our Lords day for therein he shall shew manifestly the treasures of his infinit mercy and iustice making for his glory the heauens and earth to leape all the most strong peeces of his power wisedome bounty O my soule tremble with feare The Prayer at the remembrance of this fearefull day for if Dauid Iob the Prophets if the pillars of vertue haue shaked how great ought thy feare to be poore sinnefull and feeble creature that thou art With what sense feeling shouldest thou meditate vpon the holding of this day the Iudgement of iudgements and the last of all What wilt thou then doe What Aduocate shalt thou haue Who dareth defend thee from this iust Iudge if he be offended with thee How shalt thou heare the irreuocable sentence when it shall be pronounced What shalt thou do if he condemne thee O sweet Iesus keep me from thy wrath to come if it please thee and giue me now a penitent hart that may deserue both now and then the voice of thy mercy Let me in this banishment suffer a thousand deathes but at that day let me liue with thee Afflict me whippe me cut me burne my soule my life my flesh my bones with al sorts of tribulation persecution trauaile and torments but may it please thee to pardon me then for euer O Lord. O Blessed Virgin my good Aduocate whome I often see represented in this Iudgement by the pious pictures of the holy houses in the Church of thy Sonne as suppliant for all mankind intreat I beseech O Virgin for al and for me who am of the number and the most needy and performe what the pictures represent They signify that thou art now Aduocate of mortall men to the end that at that day they may be out of paine and danger Aske now O B. Virgin for this is the tyme of asking and mercy and not then when there shall be no question but of iudging rewarding and punishing aske and in good tyme obtaine for me and for all those that seeke vnto thee obtaine for me O puissant Aduocate the grace throughly to bewaile my sinnes vertuously to correct my faultes wisely to order my senses and actions that at that day I may confidently behould the eye and countenance of that soueraigne Iudge set in his throne of Iustice ioyfully heare the sentence he pronounceth and happily be placed on the right hand in the number of his beloued The After-dinner and Euening of the nineteenth dayes Iourney The separation of the good from the wicked after Iudgement CHAP. XLIII AFTER dinner the Pilgrime shall imploy his deuotioÌ„ in meditating what followeth Iudgement setting before his eyes how the one sort take their flight vp to heauen with Iesus Christ and his Angells there to reigne with him happy and blessed for euer The other full of misery and anguish broken-harted desperate shall be swallowed downe body and soule to the Center of the earth with the Diuells whome they serued and hauing gone foreward a while in this thought he shall also in the euening make some prayer to our Lord and to the B. Virgin his glorious Mother to the same end with that before dinner and shall looke about to lodge himselfe in some place proper for a poore wearied Pilgrime to repose The twentith Day A Meditation of Hell CHAP. XLIV THE Pilgrime hauing purposed to cleanse his soule in this his Pilgrimage and in good earnest to sweare emnity for euer against sinne the better to moue himselfe to peÌ„nance and to conceaue contâ—ition requisite for such an effect he shall help himselfe with the meditation of Hell the second death and reward of sinne as he helped himselfe hitherto with the meditation of the first death and iudgement This is a thundring peece Eccl. 7.40 to beat at the eares and soule of a sleepy sinner and with a wholsome alarum to awake him and make him take armes and looke to himselfe Good men are also holpeÌ„ therby for though they follow vertue rather for loue then for feare and serue God for himselfe which is the seruice of true children it profiteth them notwithstanding to meditate as well the punishmeÌ„t as the reward drawing from theÌ„ce matter to prayse God in his iustice and mercy and to stirre vp themselues to serue him well The Meditation shall haue his partes The prayer preparatory accustomed The first Preamble shall represent an obscure and darke bottomlesse dungeon in the Center of the earth ful of horrour and stench of fire brimstone and smoke and soules inclosed in their bodyes plunged in these flames The second shall demand particuler grace well to meditate of Hell for euer to auoyd it Hell most intollerable The first point shall consider that as there is nothing in this life more horrible then death nothing so dreadfull as Iudgement that followeth after so nothing is more intollerable then Hell and the punishments therof Matth. 8.33.22.24 There sayth the Scripture is weeping gnashing of teeth there is the worme gnawing of the soule and neuer dying and killing alway without killing Marc. 9.44 There is the fire that neuer quencheth there is the darke Countrey couered with the cloud of death There is the shaddow of death where no order but perpetuall horrour inhabiteth Iob. 10.25 Apoc. 21.14 There the portion of the damned is in a lake burning with fire and brimstone which is the second death where the wicked shall be tormented world without end The second point shall represent the diuers sortes of paines ordayned according to the diuersity of sins Diuers paines for diuers crimes for notwithstanding the horrour and disorder of this gulfe the order of Gods iustâ—â—e neuerthelesse shall be kept as the Apostle signifyeth when he sayth that he heard a voice from heauen condemning the Lecher to paynes saying Apec 18.7 Giue him torments in that measure that he hath had glory and delight in this life Therfore there the Proud shall be oppressed with an extreme confusion and shame The Couetous suffer an vnspeakable hunger and thirst The Adulterers buryed in fire and