to take resolution of the best And to come to your selfe in particular if you haue already cast your mind to any Religion which hath the forsayd qualities I aduise you to set in good order your wordly busines and being rid of all impediments to confine your selfe as soone as you can to the seruice of God Syr sayd Gratian you haue cleared all my doubts giuen me firme hope that God will direct me to that house where I may best serue him I will follow your counsell and euer hold you for a fast friend Syr replyed Lazarus I haue not deserued such an acknowledgement but do take your friendship and your fortune for great fauours at the handes of God hoping that I shall haue part of your prayers and by their meanes some good help to prooue a good Pilgrime The end of worldly ioy Well yet I haue somewhat to say to you all three quoth Gratian made a signe to Theodosius Vincent to come neer that you do wisely depart quickly from this Towne For I feare me greatly that the day of these sportes will turne to some tragicall dolefull issue as it falleth out euery yeare by reason of the vices emnities that raigne amōg great small which will not faile to take euery occasion The qualitie of a worldly Citty to vtter their euill talent Gluttony Rebellion Adultery and all other vices are alwayes heere in their kingdome and fury and this compasse of Walles and buildinges which you see built in so great number is not a Citty and ciuill habitation of men but a fearefull desart of Africa full of Lyons Beares wild Boares Mastiues Serpents Asses Foxes and all sortes of Beastes which beat and eat one another And most of them that seeme men are so but in apparence for within they haue the soules of those Beastes I named Whilest the Merchant talked thus Theodosius beheld Vincent as making a signe for him to harken to the expositiō of Lazarus dreame And Gratian going forward I will not deny sayth he but that there be some small number of men of knowledge and piety for whose sake God suffereth the Towne to stand but they are as stangers and Pilgrimes At these wordes Theodosius began to speake and say to Vincent Behold the whole interpretation but he permitted the Merchant to conclude who sayd Well Maisters I will esteeme you happy that you haue directed the wayes of your Pilgrimage better then I haue done I entreat you by your holy prayers to obtaine for me that I may walke hereafter so happily and so hastily performe the rest of my way in this mortall life that God may be glorified the repose of my soule assured vnder the shadow of his mercy Lazarus answering for all we depart from this Towne sayth he comforted with your generous resolution with hope that God will preserue you from all the danger of this wicked world and accomplish with a full measure the good desire he hath giuen you we will beare in our hart the remembrance of your loue and friendship and will place you in the middest of our best prayers This being sayd they imbraced and tooke leaue one of another Gratian put into the hand of Lazarus some peeces of mony desiring him to take it to defray the charges of their iourney but he would none saying he had inough and thanked him of the almes he had giuen thē before so they went from the towne where Gratian taryed not long after Ludolph his companion continued his course of merchandize As they were out of the gate◠Theodosius forgot not to quippe Vincent and aske if he had now any list to laugh at Lazarus his dreame To whome Vincent let me quoth he make the examen of my conscience quietly and so remayned a quarter of an houre silent in their examen which they could not well dispatch before dinner So they walked vntill night without any disturbance or ill fortune and tooke vp their lodging for that night at a little towne called Bon-rencontre three leagues from the place wher they dined After they had supped and sayd their accustomed prayers they did conferre vpon their morning meditation which was the calling of the first fiue Disciples of our Sauiour in three points 1. How S. Iohn Baptist shewed our Sauiour and preached and his disciples followed him 2. How our Sauiour asked his Disciples whome seeke you who sayd Maister where dwell you 3. How Andrew brought his brother Simon to Iesus Christ who gaue him the name of Cephas that is a Rocke With the memory of these points they went to rest The fiue and thirteth Day and the fifth of his Returne Of the vocation of the first fiue Disciples of our Sauiour Andrew his companion whome the Euangelist not Peter Philip and Nathaniel CHAP. XIII AN houre before day the Pilgrimes did make their examen and a little after their meditation Lazarus made it as followeth Our Sauiour going victorious out of the desart came to preach publikely Pennance which he had practised hitherto priuatly he walked vpon the banke of the Riuer Iordan where S. Iohn his Precursor did testify of him S. Iohn sheweth and preacheth our Sauiour Behould O my soule and contemplate vpon these banks that blazing light which shewed the sunne heare the voice of him who came out of the desart cloathed in a Camells shin neither eating nor drinking but shewing in his life a patterne of perfect pennance cryed and sayd Behould the Lambe of God who taketh away the sinnes of the world Matth. 3. Marc. 1. Ioan. 1. O ioyfull newes O desired coming of this Lambe to produce so heauēly an effect needs must his bloud be precious which was to pay the fine for such a debt and very effectuall which must cancell such and so ancient an obligation and very powerfull which must deface so great a number of infernal spots and sinnes This is that Lambe which is shewed and called and drew Disciples to him to haue first familiar and domesticall witnesses of his doctrine and actions and afterwards trumpets to publish vnto the world what they had seene and heard O sweet Iesus make me gather profit of this to thy honour and glory Andrew and one of his companions both disciples of S. Iohn Saint Andrew the first disciple of our Sauiour hearing that their Maister in few words gaue so diuine acommendation to Iesus and vnderstanding that this was Messias they went and followed him But who is the companion of Andrew whome the Euangelist nameth not It is a Disciple which is written in the booke of life the Euangelist did not specify him because it was not necessary it is inough that he was named in generall Content thy selfe A disciple not named O my soule that thy name is written in the book of God although it were vnknowne to all mortall men desire that it might be written in heauen and not in earth The names of thousands are great
that with a deliberate purpose despise the riches of the earth This doctrine is very high and altogether a paradoxe to worldly men who call rich men happy and care litle for the Kingdome of heauen The 2. Happy are the meeke 2. The meeke shall possesse the earth of the liuing Psal 2â— 141.6 Orig hom 26 in Num. Bas in Psal 33. for they shall possesse the earth This is the earth of the lyuing This is also a paradoxe to the world who esteemeth aboue all other those that haue their choller and their hand ready at commaundement and know how to be reuenged of their enemies children and heires of the earth but of the earth of the dead not of the liuing The 3. Happy are those that weep for they shall be comforted The world loueth better to laugh in this life although they should be comfortlesse euer after theÌ„ to bewayle their sinnes heere and after to enioy the euerlasting comfort of heauen The 4. Happy are they that hunger thirst after iustice for they shall be filled the hunger and thirst of this world is hungerly to seeke and desire the transitory goods and honours that fill but satisfy not The 5. happy are the merciful for they shall obtaine mercy The worldlings are counted magnanimous if they be vnmercifull and fierce rather seeking to make others miserable for their particular profit than to shew themselues mercifâ—l vnto them in their necessity for Gods sake The 6. Happy are they that are cleane of hart for they shall see God the eye of the soule is the intentioÌ„ cleane hart this is the eye which shall see God the obiect of eternal felicity whereof the foule and vncleane soule is vncapable The 7. Happy are the peace-makers for they shal be called the children of God The louers of peace concord shall carry this goodly title honoured with the marke of their Father who is God of peace as contrariwise they that make onely account of warre to sow discord and dissention shall be called the children of the Diuel The 8. Happy and those that suffer persecution for iustice for to them appertaineth the Kingdome of heauen This last clause encountreth right with the iudgment of men who put their felicity in the friendship fauours and countenance of men and accounteth him accursed that suffereth persecutioÌ„ Iesus-Christ therfore opening his mouth hath controled the false opinion of the world and sheweth how honourable a thing it is to suffer for the honour of God and that by his practise fortifyed the proofe of this his paradoxe hauing himselfe chosen labours persecutions the death of the Crosse the toppe height of all persecution heere Lazarus concluded in these words O sweete Iesus excellent teacher of truth and truth it self The praier giue me the grace well to vnderstand thy doctrine and holily to practise it to be poore in spirit and rich in thy blessings and aboue all for thy loue to suffer the wants and persecutions of this life and with thee to be partaker of that hire which thy doctrine promiseth in the other Thus prayed Lazarus Theodosius and Vincent met in many points of their meditation and all did conceiue A sermon of Perfection that this sermon was a lesson of Apostolicall perfectioÌ„ conteinâ—ng the doctrine of most high Christian vertues the recompence that shall be rendred to euery one according to the measure of their merit This done they prepared theÌ„selues to confession for to receiue for they vnderstood by the Porter that the good man had faculty of the Bishop to administer the Sacraments when occasion should be offered Math. 16.21 Rom. 2.6 He came to visite them in the morning and giuing them the good morrow he inuited them to Masse which he beganne hauing heard their confessions they receiued an admirable comfort to see this heauenly old man celebrate the Sacrifice and yet more in receiuing the body of our Sauiour 1. The description of the world 2. Her lawes 3. Her fayth 4. The good mingled with the wicked in this life 5. Horrible sights 6. To serue God is a thing honourable CHAP. XVII THEIR deuotion ended the Hermite brought them to the chamber to take a litle refection for the necessity of their iourny Lazarus for himselfe and his companions sayd my good Father we cannot eat nor drinke hartily except first we may enioy the performance of your promise may see that Citty neerer which yersterday you shewed vs a farre off and made vs wonder at the meruailous qualities you recounted thereof it is to early to eat yet neyther can we haue a better breakfast at your hand than the hearing of such a lesson I remember well my promise quoth the Hermite I will acquit my self but it shall be in walking with you for I will be your companion some peece of the way you shall be so much the forwarder on your iourny giuing his benediction he deuided the egs which he caused to be sodden in the shell and to giue them example began himselfe first When they had done which was soone well saith he let vs now go on Gods name The porter gaue him in his haÌ„d his staffe of pear-tree to rest himself on shutting the doore after him he went out with them the sunne being about an houre high The Pilgrims were very aager and attentiue to heare the exposition of the allegory which the good Hermit began in this sort The description of the world S. Aug. 14 de ciuit c. 26. The Citty which I haue described vnto you my good friends is the world the assemby and Citty of the diuell fouÌ„ded in the midst of the earth for those wicked persons who make this Citty whersoeuer they be they are in the midst of the earth euery part of the earth being his midst as euery line of a Globe in the midst of his circumfereÌ„ce The situation is a maâ—ith ground a place of durt myre ill assured as her hopes base and vncertaine It is neere to the sea neere I say in qualities tossed with a thousand windes and tempests full of daungers of vices and sinnes as the sea is of rockes sandes monsters and such like S. Aug. in Psal 142. The founder is Self-loue the eldest sonne of rebellion Two loues saith one Saint built two Citties Sel-floue built that of the Diuell to the contempt of God The Loue of God built the Citty of God vnto the contempt of our selues and this is founded in heauen in the midst of the Kingdome of God Hee of it is that Abell the first member of that Citty built nothing vpon the earth Why Abell built no citty but Cain because he was a Pilgrime Cain the first reprobate and cittizen of Satans Citty and of the world built a towne therin This citty is a refuge of rebellion a den of rake-hels enemies to God and preuaricatours of his law Insteed of walles it hath deep ditchs and great rampires
of earth for that her defences are but bottoms and hils of errour and pride The first founder made himself vassall and tributary to a Titant for Selfeloue all the burgesses of that citty are alwayes rebels to God tributary to the Diuell him they haue loued to him they haue bowed their knee though a tyrant of all tyrāts the most cruell that euer was seeke help of him against their God The fundamentall lawes of that Citty are those fiue I touched before the first for each man to loue himself The laws of selfe-loue and the world and euery thing for himselfe for the humour of the world worldly men is to affect onely their owne particular profit hauing clean banished out of their hart the loue of God and their neighbour The 2. to haue no Religion to vse and abuse all for their temporall commodity this is to too much verified by the experience of all the children of this world whose common custome is to make Religion a pretext of their designements and to make vse of the name of God for their owne glory very hypocrites and sacrilegious impostors To haue no Religion To authotize vice and disgrace vertue The 3. to cast down vertue and set vice aloft according to this law the world prayseth those that liue in delights as most happy and the pleasures of the body as the ioyes of felicity It cōmendeth the couetous as prudent to aduance further their own affaires It bosteth of the ambitious calling them men of valour and courage and therefore it is that this Citty is filled with the brood of these families To sow discord all great courtiers of Mere-folly The 4. is to loue and sow dissention and to entertaine subiects with false reports calumniations and other malicious meanes thinking that by their discord and debility their estate should be strong and firme And as the Kingdom of God is peace and charity and his spirit is to nourish and mainteine peace so the Kingdome of the Diuell the estat of the world is trouble hatred the spirit of the world is to make discord when there is question to do euill To promise riches The 5. is to entice deceiue men by the promise of riches honours which passe vanish so many abused do perceiue whē they come to dy though late that all they haue gotten is but shadowes dreames Psal 75.6 The rich men saith Dauid haue slept their sleep in the end found nothing in their hands They haue passed this life as a dream resting themselues on the saffran bed of their riches and at the end haue found their braines troubled with fumes their hands empty of good workes their conscience loaden with sinnes These are the lawes of this world and of this Citty And as her lawes are but disorders so is her fayth perfidiousnes her end nothing els but to ruine her acquaintance and to send them to the slaughter that serue her best and are most faithful vnto her will you see this Cast the eyes of your memory vpon the histories of all ages passed how many gallants hath she precipitated into confusion after they had a while runne the race of their vanity in the sight of men How many hath she most miserably strangled that had to her performed most faithfull seruice Was there euer any that more honoured or better serued her then the Assuerus Caesars Alexanders Pompeies Neroes Diocletians Decians and other like Princes and Lords of her Court great admirers of her maiesty sighing seeking nor breathing any thing els but her greatnes hath she not made them all dye death euerlasting Thousands see this at euery moone and euery day but the world is such a cosener that it bereaueth mortall men of their senses and men are so foolish and simple that stil they suffer themselues to be seduced by her gaudies present delights so that they honour and serue her as their soueraigne Lord not able to open their eyes to behold eyther the misfortune of others or their own danger nor their eares to heare the voice of the iustice of God who threatneth them The good mixed with the bad in this world and perseuer in such sort vntill they be ouerwhelmed in the ditches of their enemie without help or hope euer to come out Now God who is our soueraigne King will ruinate this Citty raze it to the ground for he must iudge the world drench the obstinate but because there be diuers of his owne seruāts amongst these sinners as of Lots in Sodome he doth not yet exterminate the world but expecting in fauour of the good and by patience inuiting sinners to pennance in the tyme of mercy not to incurre at the day of iudgement the seuerity and rigour of his eternall iustice This is the Citty of which I told you yesterday out of the which by the grace of God you haue beene long since sequestred and shall be yet more if you be good Pilgrims as I esteeme you Thus did the Hermit expound his Allegory often looking vp to heauen and sighing The Pilgrims heard him with great attention and contentment their way seemed short Lazarus seeing him hold his peace sayd vnto him My reuerend Father you haue set before our eyes a wholsome picture of the Citty of this world and of the vanities of worldly men you haue bound vs in eternall benefit we desire to be bound vnto you also for your praiers and to obtaine for vs of our Lord that as he hath already drawn vs from the snares of this deceifull world so that he would giue vs grace to perseuer vnto the end in his loue and feare He will do it sayth the Hermit do only what is in you walk on euery day from good to better like good Pilgrims be perfect before him and you shall come by Gods grace to your desired country The B. Virgin whome you serue will help you with the assistance of her praiers the holy Apostles our good Fathers the Hermits S. Iohn S. Paul S. Anthony S. Hilarion S. Bruno and others who haue trampled vpon the world with the feet of constancy lyuing in the deserts as Pilgrims vpon the earth will procure you ayd happily to finish your course You haue yet som way to dispatch and some crosses to endure you shall passe not without paine and trauaile but with the profit of your soules As for you Lazarus you shall be lamented of many and your funerals shall be kept before your death and those that shall most mourne for you shall be most comforted in your fortune and that you may the better remember what I haue foretold you keep this and gaue him a litle paper folded like a letter conteining these foure verses At that fayre Day the last which you desire Two dead reuiu'd without death shall ech other see And being seene after their funerals kept Shall to the world
must not meruaile if â—ew haue written of this transport when it happened which happened either because they did not marke or not beleeue or of carelesnes in printing or publishing that which was known to all euery one thinking that others would write many haue beene negligent reposing themselues vpon the fayth and diligence of others Who haue written of Loreto and what Popes haue adorned it CHAP. XI THIS which we haue sayd of the silence of the Writâ—â—â— of that tyme about the miracle of Loreto The firâ—t writer of the history of Lo eto is to instruct them that might muse thereat and take occasion to discredit it and not to excuse any default of good and sufficient proofes for there be so many and so strong as can be dâ—sired for the affirmation of any verity There is first the proofe of diuers humane testimonyes and secondly of diuine For besides the stories of the Sclauonians and Recanatians the first beholders and recorders of the fact diuers famous and learned men that came after haue inserted the history and prayses of this place into their bookes from age to age Blond Fla lib. 1. de Italia illustrata regionâ— 5. In the 14. age which began the yeare 1301. immediatly following the 13. in which this miracle happened â—londus a famous author who florished in the yeare 1389. Secretarie to Pope Eugenius the fourth maketh very honourable mention of the house oâ— Lorâ—to in the booke which he wrote of Italy In the 15. age in the yeare 1461. Pius the second being Pope In the 15 age Peter George the Lord Peter George Prouost of the Church of S. Sinedas of Terain long tyme Gouernour of Loreto Recanati caused to be written in a table the summe of al this history drawn out of the recordes of the Sclauonians Recanatians to the end that Pilgrimes might to their comfort know it and which is more The testimony of Paulus Rimalducius Francis Priour he citeth therein two witnesses Paul Rimalduccius and Francis surnamed the Prior who being examined by authority did maintaine vpon their faith that the contents of this table were true and the first added that he had often heard of his grand-Father that he did see the house of the B. Virgin wheÌ„ being caried in the aire it lighted in the forrest where he had often visited it Francis Prior said also that his graÌ„d-father who was 120. years old had seene it in the forrest and on the Hill of the two Brothers Hierome Anglitanus Secretarie and perpetuall Recorder of the Citty of Recanati recounteth this in the history of our B. Lady of Loreto In the same 15. age liued Baptista Mantuanus the Carmelite In the same 15. age Baptista MaÌ„tuanus Carmel countrey-man to Virgill a Doctor Poet most famous of his tyme who speaketh so highly of this place that he pronounceth this chamber to be the most noble and worthy dwelling that euer was seene on the earth In our last age past of the 16. Erasmus that liued in Luthers tyme a man more ready to reprehend and mocke where he listed In the 16. age Erasmus then to belieue the deuotion to the B. Virgin without good caution speaketh notwithstanding very honourably of our B. Lady of Loreto as appeareth by his Liturgy and Sermon he made thereof In this same age also in the yeare 1550. Leander a Religious and learned man in his description of Italy Leander Albertus Dominicanus in descrip Italie in regione 13. in Picen speaking of Loreto he esteemeth himselfe altogeather insufficient to writ thereof and not only confirmeth what others had sayd before him but also calleth them hard-harted and stiffe who did not belieue so manifest and euident proofes In our tyme we haue had Peter Canisius a famous man who hath writteÌ„ therof both learnedly and religiously Antony Muret a writer most learned eloquent and pious in his later dayes hath therof left an Hymne worthy of eternall memory in the Church of God lastly Horatius Turselinus who hath more exactly then all the rest gathered it into an entire and complete history This number is not small nor of small account and they do carry good reasons of credence to all reasonable readers If then we beleeue one Titus â—iuâ—us writing of the foundation f Rome 700. yeares after it was built Titus 〈…〉 of many straÌ„ge thinges happened in that space If we beleeue one Plutarch giuing vs the history of the Greeks Romanes for aboue 1000 yeares before his tyme and recounting a number of things exceeding the common credence of men why should we make difficulty to beleeue that which Writers doe witnesse to haue happened miraculously and by the power of God a little before their age to the honour of God and the Mother of his sonne Iesus Christ Besides these authors 〈…〉 Popeâ— we haue also the Popes since Bâ—â—â—facius VIII in whose tyme we sayd this Chamber was trâ—nsported into Italy to wit in the yeare 1294. who haue alwayes honoured and beautifyed this place with their spiritual and temporall guifts or with both with Indulgences priuiledges with guifts and buildings and thereby confirmed the verity which so many renowned men and famous Historiographers had sayd Benedictus 12. 1326. Vrbanus 1353. Martin 5. 1400. Eugenius 4. 1423. Nicolaus 5. 1439. Calixtus 3 1447. Pius 2. 1451. Paul 2. 1457. Sixtus 4. 1464. Innocen 8. 1477. Alexand. 6. 1483. Iulius 2. 1499. Leo 10. 1513. Benedictus the XII made Pope the yeare 1326. was the first and after him Vrban the V. in the same age and of the 15. age which began 1401. Martin the V. Eugenius IIII. Nicolaus V. Calixtus III. Pius II. Sixtus IV. Innocentius VIII Alexander VI. Iulius II. And of the 16. age beginning at 1501. Leo X. and all the Popes of the same age vnto Clement VIII that ruleth now full of zeale piety and vertue and singularly deuout to Loreto This constant deuotion of such persons is an euident proofe that this place is the same we beleeue it to be and so much the more assured in that this holy Sea hath alwayes beene diligent and curious to be informed of the truth of like euents and to reiect and condemne all superstition and lyes in the Church of God To these testimonyes we may add reasons to confirme the same for first it seemeth impossible that it should come by the fantasy of men to haue found the meanes of this transport being without example both before and after For though diuers thinges haue beene heeretofore transported as we haue shewed before yet neuer was it heard of any whole entire house or building Therefore as any such like thing was neuer heard of so neither could it speaking morally enter into the thought of any man to fayne or deuise or to further it if it were not true Neither yet being true could it be receaued acknowledged by the world if it were not reuealed made
soueraigne Maiesty hast thou loued man so as to make thy selfe man to be his Neighbour so happily hast thou made such account of humility as not only to annihilate thy self in ioyning thy selfe in an insoluble bond to so small a creature infinitely distant from thy greatnes but so to subiect thy selfe therunto O B. Virgin I behold thee rauished at euery moment in this chamber of Nazareth when thou sawest this little infant this great God whome thou didst adore to obey honour and serue thee O my soule fixe thy sight vpon this beautiful obiect and kindle the coldenes of thy will by the lightenings of this great wonder and follow with fiery feet the example of such a Lord. It shall not be besides the purpose also to meditate vpon the markable punishments of such as haue beene vngratefull to their Progenitours And so the pilgrime shall passe the day till his retire The ninth Day A Meditation vpon the fifth Commandement Thou shalt not kill CHAP. XXI THE morning meditation shall be vpon the fifth Commandement The preparation ordinary The first preamble shall propose the words of the fifth Commandement THOV SHALT NOT KILL The second shall demand grace well to vnderstand it and effectually to obserue it The first point shall note that as life is the most precious present which man hath and holdeth of his Creatour Life is the goodliest guift of God so to loose it is one of the greatest grieues he can incurre therfore with good reason it is prohibited to assault the life of our Neighbour and heerein shineth the prouidence and iustice of our Creatour prouiding for the safety and security of the principall good of his creature in his family of this world By the same law is forbidden sayth S. Aug. a mans killing of himselfe Aug. l. 1. ciuil c. 20 26. Lib. de poenit c. 13 Lib. 1. con Gaud. c. 30. ep 61. S. Tho. 2. 2. qu. 64. art 5. so much the more detestable by how much a man is neerer neighbour to himselfe then to another and for that he destroyeth himselfe with a double death that is with the temporall death of his body and the euerlasting death of his soule And this sinne is in such sort against nature that there is no creature though neuer so cruell that dareth kill himselfe and therefore the law doth punish with extraordinary ignominy such furious folkes after their death as guilty of an extraordinary crime The second point shall marke that by this commandmēt is also forbidden to hurt strike or otherwise to endomage our Neighbour in body though we kill him not yea euen with our tongue to touch his good name by any iniury or to beare any hatred to him in our hart or desire reuenge and therefore our Sauiour a sage interpreter of his owne law to shew what meeknes is required in his children to obserue this law Matth. 5. sayth VVhosoeuer is angry with his brother shal be guilty of iudgement and who shall speake iniury to his brother shall be guilty of hell fire This is to rule draw the first motions of the soule to meekenes and to barre and banish a farre off the occasions of man-slaughter Matth. 6. to cut vp that vice by the root in another place he forbiddeth reuenge and after him his Apostle S. Paul Heb. 10. and in the prayer himselfe taught and gaue vs for a patterne and modell of all our prayers he put in this clause of pardoning our Neighbour for iniuryes receaued Pardon vs our offences as we pardon them that offend vs. Matth. 6.12 The third point shall be to meditate vpon those killings which are not forbidden as those which the Prince or Magistrate ordayneth according to the lawes against malefactours such as are committed in a lawfull warre or in iust defence of a mans life being vniustly assaulted not otherwise able to saue himselfe The speach shall prayse God in his iustice of this Commandement and his Sonne Iesus in the perfect practise therof and shall beg grace to be able to follow his sweetnes and clmency and shall say All thy lawes O Lord are iustice and mercy Th prayer thou hast giuen life to man a guift worthy of thy goodnes and a law for the safegard thereof thou hast made man sociable and to make him liue peaceably with his Neighbour thou hast prescribed a law of peace and tyest therewith as with a stronge cord his handes and will that he hurt not neyther in hart or deed his Neighbour Thou hast at last sent thy deere Sonne into the world made man among men remayning alwaies God with thee Prince of peace and our true peace who hath honoured this commandement with his rare doctrine Esay 9.4 Eph. 12.14 and by the exploites of his singular sweetnes no man could euer complaine that euer he did him any wrong his hart was full of loue louing all the world friendes and enemies his eye was full of mercy and compassion towards all his handes full of liberality and his doctrine agreable to his actions For he taught his Disciples not to hurt any in word or deed to pardon vnto seauenty tymes seauen that is To par◠vnto 70. tymes 7. as often as we shal be offended and neuer leaue pardoning and what he taught he practised vnto death in the greatest conflict of his tormēts and reproches praying his heauenly Father for his very enemyes that crucifyed him The Captaines of this world triūph of killing many enemies in the battel his great triumph hath beene to dye for his enemyes vpon the Crosse and to giue life euerlasting to those that would take it O my Creatour and Redeemer how rich art thou in mercy and clemency O my sweet Iesus powre it to me this spirit of thy sweetnesse and graunt me for thyne own loue that I may exactly keep what thou hast commanded that I may perfectly follow what thou hast taught by word and example and that pardoning all and profitting all I may obtaine thy mercy and at thy great day be partaker of thy glory with thy elect So hauing walked a little and finished his ordinary deuotions he may if he will sing for his spiritual solace the Canticle following A Canticle of the loue of God and our Neighbour O worldly wights who loue this world so deere And prize so high the presents of this life Riches sports pleasures glory and good cheere Alas how can these last where all is briefe You that affect which perish shall And where with eke your selues shall fall All heere below is brittle and doth fade Al 's vaine deceitfull false and variable Loue thy Creatour then who all thinges made And is ' boue all he made most amiable The louely obiect of our hart VVho only doth true blisse impart Loue thou his louely Clemency whose brest Did from eternall times thy soule imbrace Loue him at last who loued thee thus first And shew
Bread one Body one Bloud one Flesh in Iesus Christ to the likenes of materiall Bread which is composed of diners graines and wine made of many grapes as our Doctours doe expound The third point Of the effects of this Holy Sacrament CHAP. IV. The effects of B. Sacrament S. Tho. 3. quest 79. THE third shall be to consider the effects of this diuine mystery which are many The 1. wherof is to Quicken and giue the grace of God the life of the soule as our Sauiour sayth He that eateth me shall liue by me The second to Nourish and increase the same grace euen as corporall meate maintaineth life Ioan. 6. and maketh the body to growe The third to Enlighten the spirit as appeareth by the first Communion which our Sauiour after his resurrection gaue vnto his two Disciples at Emaus by the which their eyes were opened they knew their Maister presently Luc. 24. Aug. epist. 59. ad Paulin. whome before they knew not they belieued that he was risen againe whome they thought had beene still in his graue The fourth to Vnite the soule with God and with our Neighbour and to dissolue all emnity and discord so teacheth our Sauiour He that eateth my flesh and drinketh my bloud Ioan. 6. Act. 4.31 remaineth in me and I in him An effect which did manifestly appeare in the first Christians who receaued euery day of whome it is sayd that they were one hart one soule The fifth to Enkindle deuotion and Charity towardes God and men euen as bread and wine doth increase the vitall spirits and heate the body The sixth to Extinguish quench the concupiscence of flesh and to preserue from sinne as a remedy against the flesh of our first Father Adam by the which men were defyled and made prone to sinne The seauenth to Fortify and strengthen vs against all the stormes and tribulatiōs of this mortall life Dauid prophesying of this effect sayd Thou hast prouided a table for me Psal 22.5 against those that trouble me So we read that the Prophet Elias persecuted by Queene Iezabel and constrained to fly through the desert 3. Reg. 19 sustained the trauaile of fourty dayes and fourty nights with the refection of that bread which the Angell had brought him which was a figure of this our Angelicall bread the flesh of our Sauiour The eight to Contente fill and reioyce the soule which of it selfe cannot be satisfyed or filled or find any firme or solid repose in things of the earth although she had them all alone euen so Christians in the beginning of the Church made no reckoning of riches but reioyced in possessing nothing and in suffering some thing for the name of Iesus The last to Bring to euerlasting glory for this deified Flesh holily and deuoutly receaued breedeth in the soule an insatiable desire of her heauenly Cōtrey and transporteth and carryeth the hart and affection to heauen and giueth to the body a seed of the glorious resurrection which is signifyed by the wordes of our Sauiour Ioan. 6.54 He that eateth my Flesh and drinketh my Bloud hath life euerlasting and I will rayse him againe at the last day After these considerations the Pilgrime shall admire the greatnes of this guift and benefit and in his admiration shall say this prayer following A speach to God and thankesgiuing CHAP. V. O My soueraigne Lord and sweet Redeemer I behould in all thy diuine workes and especially in the Sacramēt of thy Blessed Body that thy power is infinite that thy wisedome is a depth thy bounty a sea without bottome or bounds thou hast made all this visible world of nothing for the vse of man thou hast allied thy selfe to the house of Adam The liberality of our Sauiour and taking thereof a mortall body and matching and marrying it with thy diuinity wast made man to make man God thou hast giuen this body on the Crosse a ransome for our redemption not content with so great a liberality hast also left it in this mystical Table of thy Church for the nourishing of our soules and the resurrection of our bodyes tying thy selfe with this second band of loue and charity neuer heard of with all euery one of thy members What shall I wonder at in this mystery and guift Thy almightines His power Who hast so wonderfully changed this common and mortall bread into thy glorious and immortall Body by the same authority and power wherwith it made the whole world of nothing but with greater meruaile and miracle for this Body is more worth then a thousand worlds Shall I admire thy wonderfull wisedome His wisedome which in the heauēly Table of this thy body dost teach vs Faith Hope and Charity Humility Obedience Prudence Chastity Fortitude Piety Meeknes and all other goodly Christian vertues And whereas other bodyes could not nourish ours but for a tyme this Body duly receaued doth feed and fat the soule with spirituall riches His boūty and powreth into our flesh the seed of immortality Shall I admire thy infinit bounty in making vs this present of thy Body a present that surpasseth the price of al things created a present of thyne owne selfe of infinit valew for with the same Body thou gauest vs thy soule and deity which are inseparable companions and therefore in this holy Table we haue a liuely figure and pledge of the future felicity which shall be to liue in heauen of thy selfe and to enioye the immortall food of thy selfe what shall I then say of this banquet O my Redeemer but only that I am oppressed and ouerwhelmed in the consideratiō of thy infinite power wisedome and goodnes O deere depth O sweet Sauiour what wilt thou worke in them who haue this grace to receaue thee holily Do me sweet Iesus this fauour thus to eate and receaue thee and to see my selfe alwayes drowned in the depth of thy infinite charity How to Heare Masse CHAP. VI. HAVING finished his prayer he shall heare the diuine Office and goe to Confession if he need and shall heare Masse to receaue afterward which to do profitably it is good to know the manner that euery Christian must keep to heare it well Purity deuotion to heare Masse First he must haue his soule not only pure as much as may be from sinne but also prepared with a speciall deuotion for sinne is a generall barre to all blessinges and therefore whosoeuer will fruitfully assist the diuine mysteryes get good by hearing or dealing with them he must be cleansed from sinne by Confession and if he want meanes therto by holy contrition and sorrow for his faults with purpose to confesse at his next commodity as we haue sayd elswhere Attentiō to help deuotiō Secondly he must be attentiue to euery part thereof to enkindle deuotion Our Pilgrime as also any man els that loueth piety shall consider three thinges which he must haue learned in
honour the estate of virginity and mariage and therin to figure and represent the condition of the Church which being a virgin is notwithstanding marryed to Iesus Christ and remayning a virgin doth bring forth children by Baptisme The 3. first causes concerne the person of our Sauiour the fourth and fifth his Mother and the other the Church and altogeather the honour of God and his Mother and our good and saluation The Espousals being done the Virgin remayned in Nazareth in her Fathers house Philo Iud. de special legib which espousalls were as fast of as great force a the mariage it self so that if the espoused should commit any fault in the house of her Father she should be stoned as an Adulteresse who had broken her fayth in her husbands owne house In the same house the B. Virgin was saluted by the Angell and there dwelt with Ioseph after the death of Ioachim and Anne and not in the house of Ioseph which by likelihood was at Bethleem wherof the Scripture giueth no reason but only that by silence it signifyeth that these espousals were of another quality then others were and that she was alwayes a virgin as those that remayne alwayes in the house of their Fathers and go not to the house of their husband to celebrare the marriage as other marryed folkes do who must loose their virginity The Pilgrime shal marke all this thereby to prayse the diuine Maiesty and to giue him thankes ending in this speach O heauenly marriage The mariage of Adam Abraham Isaac Iacob Tobie and worke worthy of the soueraigne Wisedome a marriage all spirituall and diuine hauing nothing carnall or earthly in it a marriage that did beâ—re the beauty of all the goodliest alliances of the world doth exceed them in honour as farre as the heauens in largenes exceed the earth The marriage of Adam and Eue made and blessed by the hand of God himselfe the mariage of Sara with Abraham of Rebeca with Isaac of Rachel with Iacob of Sara with Tobie All these mariages were nothing in comparison of this and the most worthy of them were honourable in this respect that they gaue seed and beginning to these two maried folkes of this husband and this wife children of Abraham Isaac and Iacob and of twenty other Kinges their ancestours in the house of Iuda married to God by an excellent band of Fayth Charity and inuiolable Virginity O noble paire O noble husband Psal 44.10 and more noble wife and verily the daughter of the great King clothed in gold and adorned with the richest iewells that euer came out of his cabinet O worthy mariage of this couple A mariage most worthy to be honoured with the most glorious fruit that euer woman bare Spirituall mariages O daughter of Sion O Christian daughters learne thus to marry your selues to marry your selues to God to giue him your body and soule feare not either the priuation of that pleasure which passeth like a dreame nor yet the barrennes of your body for your pleasures you shall haue the delightes of earth and heauen and for the children of your body a thousand goodly workes that shall accompany you aboue as an honourable and immortall posterity and a thousand crownes of glory insteed of the children you might haue had but if you be marryed already after the fashion of these holy Dames let it be to the same end for posterity not for pleasure and alwayes with the honour of christian chastity and coniugall fidelity O soueraigne Lord authour of these virginall marriages be thou alwayes praysed in them as in all thy workes O Virgin obtaine for me that spirit that made thee so to marry and thou holy Ioseph a heauenly branch of the house of Dauid giuen for solace and succour to this diuine Virgin solace vs with thy prayers succour vs with thy help that we may follow thy fayth and word and may be made partaker of that reward and recompence which thou hast receaued in heauen This shall be the Pilgrimes meditation in the morning after which he shall heare Masse and doe his accustomed deuotions vntill Noone when he shall take his repast The After-dinner and euening of the six and twentith Day Of the rare vertues of S. Ioseph CHAP. XXI IN the afternoone he shall follow his former exercises only the subiect of the meditation changed which he shall vary according to the diuersity of the thinges he did meditate in the morning Hauing heard Euensong he shall employ some tyme to read or meditate the vertues of S. Ioseph The vertues of Ioseph which without doubt were rare and worthy of a man chosen to be the spouse of the greatest Lady of the world before God and the foster-father of the sonne of God himselfe His innocency his fayth his hope his charity obedience magnanimity prudence humility and other royall vertues appeared in his actions performed in matters most difficult to belieue and most hard to execute Why he is called Iust which may easily be verified by some examples First when it was first perceaued that the Virgin had conceaued not knowing either the cause or the mystery he shewed himselfe a perfect wise man when on the one side he deliberated to dwell no more with her not to consent in his conscience to any suspicion of dishonesty and on the other side he would not defame nor rayse scandall without cause about her reputation Matth. 1 19. for the which cause he is called Iust by the Euangelist by a name that comprehendeth al the qualityes of a holy soule SecoÌ„dly he shewed his fayth and vertue when without contradiction he belieued the words of the Angell aduertising him that his wiues being Great was a worke of the Holy Ghost and obeyed him with promptitude and humility taking againe his Spouse at that instant louing reuerencing her more then euer seeing she was chosen to be the mother of such a child so much the more assisting her with loue and solid respect His respect to the B. V. by how much it was founded more in the soule then in the body more in the beauty of the spirit then in the fairenes of the face and if holy Elizabeth was thought to haue so much reuerenced the Virgin for hauing by sweet inspiration vnderstood that she was the mother of God how great may we thinke was the reuerence that Ioseph did beare her in this respect being informed by so cleare testimonyes and oracles of this truth of her vertues hauing also experience thereof by dayly and domesticall conuersation What care besides what diligence what patience what prudence His prudence must he needes haue shewed in conducting this Virgin from one Country to another flying the persecution and fury of Herod the Tyrant Dwelling so long in Aegypt a strange Country Alwayes firme in fayth and Charity Surely the holy Doctours could not tell with what wordes to expresse his
Mary sayd Behould the hand-mayde of our Lord be it done vnto me according to thy word And the Angell departed from her Behould first a wonderfull saluation The Angel pronounceth the blessed Virgin full of grace and fullnes cannot be but diuine he sayth that God is with her no doubt with a singular and speciall assistance and therefore he calleth her Blessed among women A salutation neuer heard or giuen to any crearure by a heauenly spirit The most humble and wise Virgin was troubled seeing the Maiesty of this messenger and much more hearing the prayses he pronounced The modesty of the Virg. and not presuming to open her mouth to answere she thought vpon that she heard A spirit very differeÌ„t from that of our worldly Dames who insteed of troubling themselues at the prayses which the world giueth them euen without ground or desert they reioyce and tickle at the least blast of glory that bloweth in their eare they lift vp themselues and swell in their hart The lightnes of worldly women and the more is sayd to them in that kind the wider haue they their hart and eares open to heare more of their prayses The Angell seeing the heauenly Mayd to blush and reading as it were in her face and silence her astonishment called her familiarly by her name did assure her and aduised her not to feare hauing cause rather to reioyce hauing so good a place in grace and fauour of God by him cherished chosen to be Mother of a King without a match of a Sonne who should succeed in the throne of Dauid who should reigne for euer in the house of Iacob and of whose kingdome there should be no end finally Mother of the Sonne of God pronounced her Great in that measure that she accounted her selfe little But behould a question and doubt worthy of such a Virgin She had consecrated to God her soule and body The B.V. first vowed virginity by the vow of Chastity the first in this prayse and magnanimity among all the daughters of Israell She was troubled at his first wordes by reason of humility but hearing him speake of coÌ„ceauing and bearing a sonne she was troubled by reason of her virginity she highly esteemed the grace promised but she was carefull also of her owne fayth promised and of her integrity which she would not loose for all the treasure of the world How many Virgins be there cleane contrary who willingly abandone their body and soule so they may get the loue of some earthly Lord The Angell doth deliuer her also from this feare and sheweth her that this Generation shall not be like others by the company or seed of man or by any violation of the body but heauenly without hurt of her virginall integrity by the worke of the Holy Ghost by the power of the Highest by the grace of the same Sonne that shall be borne the Holy of God the sonne of God Adding that Elizabeth her cousin being now both old barren Why the Angell maketh mention of Elizabeth had conceaued a Sonne that it is as easy to God to make a Virgin conceaue as an old and barren woman The B. Virgin vnderstanding that her vow of virginity should be kept preserued agreed and gaue her consent belieued that God could doe what he sayd and she that was called the Mother of the most Highest The Dialogue of the Angel and the Virgin differing from that of the diuell and Eue. calleth her selfe his seruant O happy conference dialogue and much more fortunate then that of the seducing Angell and the seduced Virgin in the earthly Paradise who harkening to a promise of Deity if she would eate of the forbidden fruit suffered her selfe to be deluded with vanity and made the first breach and entrance to the fall and ruine of maÌ„kind O Virgin happy by thy virginity more hapyy by thy humility yet most happy by thy liuely fayth Thy virginity hath made the Sonne of God amorous of thee thy humility hath made him descend into thy wombe but thy fayth made thee conceaue rather of the spirit then of the body The excellency of virginity O verily full of grace full of God and verily blessed aboue all women blessed aboue all Virgins in purity aboue all Wiues in fecundity aboue all Saints in fayth hope and charity chosen from heauen to be the Mother of the Highest For if a Virgin may be with child nothing can she more fitly bring forth then the â—onne of God and if the Sonne of God will be conceaued and borne he cannot more fitly be borne then in the wombe of a Virgin The third point of the Meditation How the Sonne of God was conceaued in the wombe of the Virgin CHAP. XXV THE third point shall meditate how so soone as the B. Virgin had pronounced the wordes of her consent Behould the hand-mayde of my Lord Luc. 1.38 be it vnto me according to thy word the Word of God was incarnate and made man in her wombe not after the manner of other men whose bodyes are organized after 40. dayes and then receaue a reasonable soule yet without the vse of reason but in a manner altogeather diuine and supernaturall this body was at that very instant prepared to lodge and receaue the soule to be animated He was happy at the same instant S. Thom. part 3. q. 34. art 4. although by little and little it did grow vnto the natiuity And this soule vnited to the word of God togeather with the body had also at the same instant the vse of reason free will was filled with al sort of spirituall graces aboue all men Angels and found it selfe ioyfull and happy in the vision of God And al this in fauour of this admirable vnioÌ„ though by dispeÌ„sation of God the body that was to be the subiect of our RedemptioÌ„ remayned passible and mortall which otherwise had beene immortall and the soule subiect to sadnes and sorrow which hath no place with beatitude so desirous was our Sauiour of our saluation and so prodigall of his mercy as willingly and cheerefully and quickly to beare our sorrowes and miseries in part he depriued himselfe of the possession and vse of his happines to make vs thoroughly happy This Conception then was full of the meruailes of the bounty of God in so markeable signes of his loue and of his almighty power in ioyning things so difficill which the Prophet foretold as an effect neuer happened before Ierem. 31. Our Lord hath created a new thing vpon earth A woman hath compassed about a man This is the B. Virgin conceiuing a Sonne in her wombe who was a man as soone as a Child hauing from the first instant of his Conception all the vertues of men of perfect age God made man and man God and that in higher title of perfection then euer was giuen to any creature Behold then God made man
is he that hath powred downe these deluges of water and fire vpon the impiety and fifth of the world that hath beaten downe the Tyrants of Egipt made wayes for his people through the waues of the sea opened the bosome of the water the earth to swallow down armed pride or the proud army who sent his Sonne to tye an euerlasting knot of amity and friend ship with men to make himselfe litle humble in his litlenes and humility to confound the counsell and arrogancy of the proud and to ouerthrow the power of hell and the world 7. He hath put the mighty from their seate hath exalted litle me◠So is he King of Kings it is he that placeth and displaceth according to his pleasure he maketh the little great and the great litle he changeth times and ages translateth kingdomes Dan. 2. Ec. l. 10. Iob. 11. and establisheth them he giueth the scepter of one people to another because of iniustice and iniuries he shall vnlose the girdles of Kings and gird their loynes with a rope he taketh the needy from the dust and the poore from out of the smoke to make him sit in the company of Princes and inherit a seat of glory 8. He hath filled the hungry with good things and hath sent the rich away empty This is the worke of the mercy and iustice of God to relieue the necessity of the needy and to leaue empty the pride of those who do sumptuously solace themselues in the abundance of their riches 9. He hath receaued his Child Israel remembring his mercy He seemed to haue forgotten but he sheweth well the contrary for as the father taketh his child in his armes so hath he shadowed vnder the protection of his wings poore Israell afflicted vnder the Tyranny of a Paynim poore mankynd which was to be his people oppressed vnder the tyrāny of the Diuel cometh now in person true King and true Redeemer of Iewes and Gentills to help both to winne the Roman Ruler make him one people with the Iew his vassall and ioyne all in a sweet liberty and obedience of one law of one faith of one King and herein he sheweth that he hath remembred the old promises of his mercy and that he meant to performe what he had spoken Gen. 13.3 15.3.17.19.18.9 21. 10. As he did speake to Abraham and to his seed for euer For this is the holy Patriarch Father of the Iewes and head of all the children of God to whome he first promised expressly that in his seed all nations of the world should be blessed Gen. 26 4 and after to Isaac Iacob Dauid and others who followed after and this blessing should last as long as the world and the effects thereof vnto all eternity This is the song and sense of this Canticle Gen. 28.14 O diuine finger of the praises of thy Sonne Gabriel Elizabeth the Angells and men sing thy honour Psal 131.11 and thou singest the glory power bounty mercy and iustice of him that made thee worthy to be praised and exalted by men and Angels in what measure they cast their eyes vpon thy greatnes the more thou humblest thy selfe The ten Verses of the Magnificat is the B. V. Harpe with ten stringes and dost oppose thy humility to the greatnes of God Dauid thy great Grand-father was a meruailous singer out of the great workes of the Creatour thou art not inferiour to him in any thing and thy Harpe often stringes reacheth as neere to the throne of Maiesty as his soundeth as loud as his for euer in the sanctuary of the church of God Learne heere O Christian soules to humble your selues when you are magnifyed and when any prayse doth sound in your eares be you stirred vp to prayse him whose guifts haue made you prayse-worthy Teach me O B. Virgin teach thy Pilgrime the manner to sing after thee the meruailous workes of the Creatour teach me to acknowledg his good deedes and my miseries to extol him in his power to despise my selfe in my basenes that my soule may magnify him that my spirit may reioyce in him that my tongue and hart may sing to him thankesgiuing for euer and euer Amen After this meditation he shall heare masse and the diuine Office and then go to his dinner The After-dinner and Euening of the eight and twentith Day VVhat the B. Virgin did in the house of S. Elizabeth CHAP. XXXI THIS After dinner the Pilgrime shall employ himselfe in his wonted exercises according to the time in reading conference hearing the Sermon and Euensong and occupying himselfe in such like exercises towards the euening he may make some short meditation taking for his subiect the rest of the history discoursing in his thoughts vpon those good workes which the B. Virgin did in the house of her Cousin S. Elizabeth during the three moneths she stayed there For now he shall see her praying in her Oratory then lifting vp her hart to God then humbling her selfe to his maiesty the more she did see discerne it sometime sighing for mankynd whose Redeemer she carried in her bowells at other tymes heare her discourse with her Cousin of heauenly things of the greatnes of God of his goodnes of his prouidence of his wonderfull workes and other points of deuotion which she had touched in her Canticle He shall behold her also in her lesse businesses working with her needle and employing her selfe with all humility and charity in the meane seruices of the house for the solace and help of her Cousin Elizabeth Two great Ladyes big with two great Saints Finally lodging in this house by contemplation he shall set before his eyes these two admirable Ladies the one great with a Saint that neuer had greater before him the other great with Sanctity it selfe A heauenly Guest of S. Elizabeth with whome she lodged and an heauenly hostesse of God whome she lodged in her wombe both mother and Virgin rauishing with admiration both heauen and earth with the most excellent beauty of her vertues And hauing at her returne accompanied her from the house of S. Elizabeth to Nazareth he shall end the euening with thankes-giuing shal go to his lodging there to end the day and take his rest and resection The nine and twentith Day and the eight of his Aboad The Meditation for midnight of the Natiuity of our Sauiour CHAP. XXXII THE nine and twentith Day shall contayne 3. meditations at 3. times at midnight of the Natiuity of our Sauiour in the morning of the Circumcision and at night of the adoration of the three Kings For preparation to the first after hauing demanded the assistance of God he shall first seeke and follow in spirit the way which the B. Virgin with Ioseph had held frō Nazareth to Bethleem whither they of the house of Iuda came then as to their chiefe Citty to giue vp their names to the enrolment
Pilgrime of Loreto and the first of his Returne CHAP. I. LAZARVS a man much beloued of God wise and well versed in the learning of Saints and yeâ— deuour to the glorious Mother of God departed from his CouÌ„trey in the yeare 1583. to goe see the world in Christian Pilgrimage with a little brother of his called Pauline about 18 yeares of age at his departure himselfe being 24. and a Cousin of theirs called Theodosius of the same age a yong man of rare vertue and excellent conuersation with a faithfull and pietis seruant of their Fathers somewhat elder then they who was called Vincent They had already spent togeather six yeares in the most famous Pilgrimages of Christendome and els where and alwayes with these exercises of deuotion which we haue set downe before in the direction of our Pilgrime still continuing the same though not without difficulty but in the beginning of the seauenth yeare by mischance Pauline was taken prisoner and made slaue to the Barbarians in Alexandria and â—s Lazarus being at Constantinople was ready to send his ransome Pauline made prisoner which he had gotten by meanes of the French Embassadour he vnderstood that he was dead which newes did meruailously afllict him notwithstanding being a Gentleman of great courage vertue he bare it patiently hoping that his death was happy by reason of the piety and deuotion which he had alwayes marked in that youth specially towardes our B. Lady The other three returned towards FraÌ„ce came the second time to Loreto for they had beene there at the beginning and still caried themselues as Pilgrimes of Loreto and did their deuotions there certaine dayes not forgeting to pray for the soule of Pauline where also Lazarus caused his funerall to be kept So they parted full of spirituall ioy froÌ„ that holy place and came along vntil they were within few dayes iourny of their Fathers house wheÌ„ good Theodosius was lost froÌ„ his coÌ„pany no man knowing what was become of him notwithstaÌ„ding the enquiry that Lazarus had foure or fiue dayes together caused to be made after him This losse did so much the more grieue him the lesse it was looked for and almost at their home as it were a shipwracke in the mouth of the hauen He offered some vows to God our B. Lady of Loreto for him with a pious resolution continued his way hauing now no companion but Vincent and conceaued a great hope in God by the Protection of the B. Virgin that he would haue a speciall care of her Pilgrimes Now he had changed his name which he had from his infancy which was Aime-dieu and called himselfe Lazarus because he desired not to be knowne but by title of a poore and humble seruant of God which he sought with a Christian magnanimity from his hart and with all auersion and disdayne did eschew the vanity and glory of the world as a plague of al noble actions The first euening therfore of these Ten dayes that I write being at an Hospitall by a forrest before going to bed he tooke for subiect of his morning meditation following The flight of our Sauiour into Aegypt and conferred with his companion Vincent these three pointes following The points of the meditatioÌ„ following The first how S. Ioseph a little after the Presentation of our Sauiour to the Temple was aduertised in his sleep by an Angel from God to take the child his mother to fly into Aegypt by reason of the persecution of Herod at hand who already contriued his death The second the B. Virgins abode in Egypt with her Sonne Iesus The third the returne of our Sauiour to Iury and his retyring to Nazareth Meditations vpon the flight of our Sauiour into Aegypt togeather with his glorious Mother and Ioseph CHAP. II. EARLY in the morning an houre before going abroad Lazarus and Vincent entred into the meditation of these points a part by themselues Lazarus spake thus to God and to his soule My Lord and faithfull guide direct if it please thee my affections and actions to thy honour and glory to the profit of thy poore seruant I behold thy deare Sonne made a litle Infant and feeble for me to fly the persecution of of Herod vniust vsurper of the Scepter of the Hebrewes thy children and thy kingdome and to be caried into Egypt in the armes of his diuine mother as the Sunne in the heaueÌ„ I desire to see the course of this mystery and to profit thereby accomplish my desire seeing thou hast giuen it me and to haue my vnderstanding enlightned with the beames of thy grace well to meditate my Wil heated with the fire of thy loue straitly to imbrace vertue and to walke constantly in the wayes of thy commandements I consider here O my soule the faythfull and sweet Prouidence of this heauenly Father aduertising Ioseph by his Angel to fly and to withdraw his SoÌ„ne from the cruelty of the Tyrant for though he were sent and came to dye yet not in that age nor in that sort but in the flowre of his age and by the death of the Crosse would he accomplish our Redemption and bestow on vs in the meane tyme the benefit and vse of his life to instruct vs by the example of his heauenly vertues and wonderfull workes by the doctrine of his holy preachings to shew in his life and death the signes of his infinite loue with most manifest and cleere proofes If he had beene put to death in his cradle men had wanted all those euident testimonies of his Charity so many motiues to belieue in him and to receaue him for the promised Messias This little child then persecuted so soone by the Princes of the world visible and inuisible taketh his way to Aegypt and as weake giueth place to the Tyranny which he could as well haue repressed by resistance as auoid by flying But he would doe what himselfe had before taught his seruants and would by his example shew his disciples what they should do in like case So Iacob left the house of his Father to auoyd the fury of Esau Moyses left the Court of Pharao to escape his hands so little Iosias 4. Reg. 2. the lawfull successour of the Crowne was hidden from the massacre which cruell Athalia made of the Princes of the bloud I see heere that holy Ioseph obeyeth simply without excusing or asking why he The obedience of Ioseph whome he heard to be come to saue the world would not rather saue himselfe staying in Iudaea then by flying into Aegypt It is inough to obey the voice of him that commandeth without searching the secret or reason of the commandement teaching the true seruaÌ„ts of God to obey their Superiours without pleading or resistance He arose in the night tooke the child with diligence tooke the Mother and went towardes Aegypt by the same desart whereby the Hebrewes passed to Iudaea This tender Virgin bare her little child
his Sonne Iesus Christ You can not choose but haue often heard speake thereof seeing the fame therof is spread though all Christianity I call miracles not onely the healing of incurable diseases the wonderfull and strange deliuering of innocents trauailers prodigious â—ers and such like effects in all foure Elements but also the vnexpected conuersions of thousands of great sinners leauing their euill life and following the way of vertue with an heauenly zeale and feruour a miracle perpetuall in the continuall benediction of that house which God rayneth vpon it verifying therin what he promised to his Disciples to wit that if they sought first the kingdome of God other temporall commodities should be giuen them in surplasage freely as it were ouer and aboue the bargaine Matth. 6. Luc. 12. The merchants liked well this discourse and perceiued well that these Pilgrimes were not ordinary so they lighted of their horses giuing theÌ„ to their footemen to leade that they might talke more familiarly and leasurly Lazarus knowing the cause of their descent desired them to get vp againe and not disease themselues he and his companion would easily follow them on foot but they would not and desired them also to cast their bags their cloks vpon the sadle but they excused it These Merchants desired earnestly to teach them the way to liue well and wynne heauen and intreated Lazarus instantly to tell them somewhat thereof and to make them partaker of their deuotions Lazarus sayd vnto them Gentlemen I am too infirme to read a lesson of good life to others yet I will communicate with you by the way of discourse The way to liue well is to keep the CommaÌ„dements and talke what we haue heard often of Catholike Preachers and sometymes read in Scriptures that is that the soueraigne and sure way of liuing well is to keep the CoÌ„mandements of God to do pennance to giue almes and do other good workes and to take sayth he a flower out of the garden of our owne vocation to be a good Pilgrime vpon earth The end of pilgrimages pennace profit spiritual and to this end are ordained all pilgrimages of deuotion and whosoeuer doth them with any other intention as many perhaps do he is but a Pilgrime for his weed and staffe and looseth his tyme and trauaile as contrarywise they that do it to mend their life and become better are wise and well aduised Pilgrimes And this is that God desireth and our B. Lady of their Pilgrimes and the wonderfull workes that are wrought at Loreto tend to no other end thereupon some who meant not to change their wicked life were miraculously repelled from entring this holy Chappell I thinke you haue heard the story It may be so sayd Gratian but as our mind is filled with affaires of the world these thinges dwell not long in our memory and you shall do vs a pleasure to tell vs some examples I will recount you one only not to be troublesome or tedious and that of fresh date Tuâ—s l 5. cap. 20. There came once a certaine person to this holy place loaden with many sinnes and not caring greatly to discharge himselfe A great sinner repulsed from the holy Chapell he entred into the Church to enter also with other Pilgrimes into the Chapell but as he set his foot vpon the ground behold a terrible Shape represented it selfe against him and draue him backe with a fearefull countenance as with a strong wynd His conscieÌ„ce told him straight that his sins had placed that porter there so he went to confession but as the Priest to whome he came perceaued that he was not well prepared and that he had not searched well his Conscience since he had remayned many yeares in the filth of all sorts of sinnes he counselled him to go to the Chapell and recommend himselfe to God and the glorious Virgin to make a good examen of all his life past the better to remember his sinnes confesse them He went thither but because it was not yet with a sincere hart vndertaking this examen and confession rather to auoid shame then sinne the former disfigured shape did forbid him entrance againe then he perceaued that this was don of purpose and was touched with a liuely sorrow and repentance of his sinnes conceauing a full and firme purpose to do pennance heereafter and liue better And so hauing duely remeÌ„bred himselfe of his sinnes he went to the feet of the Priest and made a generall Confession testifying with teares and sobbes the truth of his Contrition the change of his soule was absolued by the Priest who bad him go present himselfe with a good courage to the holy Place saying that he should not be repelled he went therefore the third tyme huÌ„bled and ashamed yea also fearing that it would not be permitted to so great a sinner as he was to enter into the house where God and his greatest Saints haue corporally dwelt and which now so many Saints frequent but God by the intercession of the B. Virgin permitted his humility to enter into his sanctuary as before he repelled his presumption It may be that many sinners haue entred there and doe enter without difficulty and their condition is neuer the better yet this one example might serue for a paterne to vs and all other Pilgrimes and to teach all Christians that to performe their pilgrimage duely they should endeauour and intend the amendement of their life and that to liue well they must forsake sinne and commit it no more do good good workes The good Tree bringeth forth good fruite Mat. 7.17 and the tree which bringeth not forth good fruite is not good Your discourse is true saith the Merchant but for vs it is very hard I may say impossible to abstaine from sinne by reason of our vocation Syr sayth Lazarus in euery vocation and in euery good action there is difficulty and will you not graunt me that it is as easy to be a good Christian as to be a good Merchant Yes verily quoth Gratian. Nay I assure my selfe sayth Lazarus that you will confesse it to be much more easy for there are a thousand and a thousand men who are good ChristiaÌ„s that would neuer make good Merchants It is then easier to abstaine from sinne and be a good Christian then to traficke as a good Merchant how do you theÌ„ thinke it so hard as impossible for a Merchant to abstaine froÌ„ sinne and liue honestly I compare not the vocation of a Christian quoth GratiaÌ„ with that of a Merchant for I confesse the first is easier but my meaning is It is impossible to serue God and the world that the first is meruailously hindred by the second and I remember I haue heard our Preachers say it was impossible to serue two maisters God and the World And they called Riches Thornes by which the good seed of Gods word is choaked whereof followeth
in his creatures for it is he that hath taught this little beast to do as she doth And why saith Gratian Therefore hath she eaten this herbe quoth Lazarus either because she hath fought with some serpent or is to fight shortly taking it for a defence preseruatiue against her poison and as he sayd so behold the Wesel leaped forth against a great serpeÌ„t that lay hard by stretched forth in many circles against the sunne which was then very warme The battaile began the Wesel bit him by the taile rising with a iumpe thought to haue bit him in the belly The serpent was not yet hoate and therfore wynded about but heauily the Wesell went about nimbly skipping here and there to fasten on the serpent without being bitten her selfe The serpent by little and little waxed warme to the skirmish and began already to swell in the necke lifted one foot aboue the ground she turned and trayned hissing and darting her tongue The Wesel alwayes fastened some hold of him and passed sometime ouer him sometime vnder sometyme ouerthwart so nimbly that she seemd to fly so dextrously that it was not possible for the serpent to find any fastning for his teeth The combat was doubtfull a while but at last the Wesell watched her aduersary so well that she fastened her teeth in his neecke close by his head and held him so hard crying and casting her vrine that the serpent hauing made many turnings and ouer-turnings of his body in fighting with his head and taile remayned dead vpon the place and the little Wesel went conquerour out of the field as it might seeme to eate rue againe This combat greatly reioyced the company Lazarus was halfe rauished admiring the workes of God therein hauing giuen so great a courage to so small a creature strength to ouercome another ten times as bigge as her selfe So they marched together vnto Beau-repos and because the Merchants meant to reach to Mondeuille which was a Citty two leagues of to come betimes to the feast and certaine playes that should be there next morning they weÌ„t on Gratian hauing left secretly a crowne with the host for the three Pilgrimes charges and either excusing themselues for their departure with a thousand thankes to Lazarus and his companions they tooke their horses againe and rode to Mondeuille The Pilgrimes entred their lodging sayd their prayers examined their conscience euery one apart expecting their supper The Merchants went on talking of the good discourse they had heard Good Lord saith Gratian what blynd fellowes be we not to exercise this trafike whereof the Pilgrime did speake what poore merchants are we to forget that we are Christians to be trafiquers of the earth And what had we got if we had all the wealth in the world locked vp in our shops our soules eternally prisoners in hell are we borne to inherit earth and not rather heauen It was a great good happe for vs The praise of vertue a sweet harmony quoth Ludolphus to haue met with these Pilgrimes but we must further put in practise what we haue learned It is easy to heare vertue well spoken of for it is a sweet harmony to the eare of a reasonable man but therein consisteth not the profit we must stretch forth our hand to the execution and not be of the number of those who weep at the Sermon and steale at market You haue hit the very marke quoth Gratian and this is that whereat we should shoot So they passed the way to Mondeuille The Pilgrims hauing supped said the Litanies some other prayers tooke for the subiect of their morning Meditation the Tentation of our Sauiour in the desart in these three points following 1. How our Sauiour after he was baptized went into the desart and of the weapons of a Christian 2. Of the weapons and malice of the diuell to tempt and of the manner of our Sauiour in resisting 3. How the Angels ministred to our Sauiour after his victory These 3. pointes being noted they went to bed The foure and thirtith day and the fourth of their Returne Of the Tentation of our Sauiour in the desart with what weapons in what manner we must fight with the diuell CHAP. XI LAZARVS passed the 3. points of his meditation with great light and feruour and discoursing vpon the first Our Sauiour being baptized is brought into the desert to be tempted where the Baptisme of our Sauiour is represented learned that whosoeuer is baptized must enter into the desert of this world and fight for that by baptisme he coÌ„meth out of Egipt by the red Sea is enrolled amongst the souldiours of Iesus Christ according to which law S. Paul saith No man shall be crowned who fighteth not valiantly And therefore let no man expect the crowne of glory 1. Tim. 2. who hath not first fought against the Diuell and his vpholders the World and the Flesh and departeth conquerer from the combat which he may obtaine by the grace of God taking the weapons of Iesus Christ The spiritual armes of a Christian souldier fighting valiantly to his imitation His weapons are Purity of conscience Praier Fasting the word of God Of al which Christ gaue vs a modell and paterne in this tentation The Purity of conscience is signified by Baptisme To haue this peece of armour we must often confesse and wash our selues by Pennance as by a second Baptisme and keep our selues cleansed from our sinnes and who fighteth without it is ouerthowne for he that in state of mortall sinne will vndertake to fight against tentation doth like vnto him who presenteth himself to the breach with traytours that would destroy him or confront his enemies being deadly wounded within this desert our Sauiour prayed and fasted and both for our example Praier maketh vs one with God and this vnion doth enlighten and strengthen vs as also fasting doth which the Doctours do fittâ—y cal The life of God The food of Angels because it doth nourish and fortify our Spirits and therefore the Holy Church the true warrier and daughter of the God of hostes vseth often this food and this armour after our Sauiours example In Lent solemnely and at other times often Ambr. ser 15. Heb. 4.12 and calleth such solemnities of prayer fasting the Forts and Campe of Christians her children The word of God wherewith the diuel was heere throughly beaten is a two edged sword Apoc. 1.1 19.15 a weapon fit both for offence and defence which we may take out of the storehouse of holy Scriptures out of the Sermons and conferences of holy Doctours Vpon the second point Lazarus noted that the weapons and assaultes of the diuell are in generall Gluttony Vanity Couetice The weapons and malice of the Diuel armed with these he set vpon our Sauiour as vpoÌ„ all mortall men he obserued also his subtility in that he came disguised in the figure and habit
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
the world was busied in making good cheere some wicked Cittizens driuen with rage and enuy against them that had wonne the prize and against the Magistrates that by paâ—sicke senteÌ„ce had adiudged it them set fire to the towne house and raised in this publicke flame a most cruell sediâ—ion against the Cittizens diuided amongst themselues I found my self besieged in a lodging hard by the house with diuers othâ—â— merchants whome they sought to kill and had already broken downe the doores to enter fynding my selfe thus betwixt the fire and the sword without meanes to escape a miserable death I had recourse to God with al my hart making a vow to him that if it would please him to deliuer me from the danger of this dolefull day I would not deferre to dedicate my selfe wholly to his seruice and I was heard for I had no sooner pronounced this vow but I felt some body without seeâ—ng any that seized on me with great violence and carying me in the aire brought me hither in an instant into the orchard where I was found the last wednesday Therfore if it be God that hath giuen me will to doe well if it be he also that made me be thus caryed to follow his counsells your Fatherhood may iudge by the circumstances and not refuse to open if it please you the gate of mercy to a poore penitent with these wordes he began to weep and cast himselfe at the feete of Dom-Prior And continuing his discourse my Father saith he refuse not a prodigall child whome to saue the Sonne of God descended from heauen If you account me a thiefe I haue confessed and doe still that I am so but I am also penitent punish me here with you for satisfaction I will contribute my life and death with youâ— therefore reiect me not for being a thiefe our Sauiour would be crucified betweene theeues and at the tyme of his death he shewed so much and his last exploit of clemency and mercy was employed in the behalf of a thiefe But doe with me what you will I will not goe from that place where the Angell of God hath put me and so he held his peace sighing and weeping All that were present were much moued to compassion And Dom-Prior sayd vnto him with a graue and gracious countenance My friend your teares sighes make me belieue that you are touched by God and that your desire deserueth to be heard but weigh well your strength and the designement you vndertake and letting him kneele still to try his constancy and patience What he must doe who leaueth the world went forward with him saying My sonne you aspire to a high enterprise you must wholly renounce the world and all her vanities you must make deadly warre with your owne body by labours abstinence fastings watchings hairecloth disciplines other skirmishes troublesome painefull to a man that is worldly who hath nourished his flesh at a full table Math. 16.24 and a soft bed and which is most difficult of all you must renounce your owne selfe according to our Sauiours decree that is giue ouer your owne iudgement and will â—au 9.23 which are two of the most potent peeces of the soule and which a man can leaue with more difficulty then all the good of the world besides You must become a litle childe and when you shall iudge that any thing should be thus and thus done for you you shall be commanded the contrary when you would goe to the garden you shall be sent to the kitchen you will loue to sing they will set you to write and finally you must be ruled by the rules of religion and your superiours and not by your owne iudgement Are you content to contract with God and vs vpon these conditions My father quoth Gratian I desire not to be admitted vpon any other condition The world then to doe all that your rule and commandement shall bid me For as concerning the world I haue renounced it already and haue in horrour her vanities which to my cost I know to be deceitfull and pernicious experience hath taught me that lesson The flesh And for my Flesh I hope to handle it as it deserueth and payne shall be no great newes vnto it for it hath laboured allready and endured but too much for the world and for farre lesse wages then I expect for my labour in the seruice of God My iudgement and my will are no more my owne I now make an offering of them to God Proper iudgmeÌ„t and leaue them vpon his Altar in your hands and haue firme confidence in him who hath giuen me the desire to consecrate my selfe wholly to his seruice that he will also giue me strength to accomplish it This was Gratians answere which did woÌ„derfully content all the company and Lazarus turning to Dom-Prior My Father saith he your benignity cannot deny this request for it is iust the grant easy I am content quoth Dom-Prior but so that you will be content to yield to one small request which I shall make for him There is nothing in my power quoth Lazarus that I will refuse I require quoth Dom-Prior only that you would stay this day with vs nothing can be more reasonable nor more easy you shall comfort vs your friends to morrow is Sunday and this day a day of rest say the word and Gratian is receiued Father quoth he vnder correction you should haue demaunded some better thing you require nothing in this but to proloÌ„g your paine to your charge but seeing it pleaseth you that shall not hinder Syr Gratians contract with your Fatherhood Arise then my dearely beloued quoth Dom-Prior I imbrace you now as my litle brother you shall be no longer at prisoners table but sup with your host this night and to morrow god willing you shall haue a maister who shall begin to furnish you with the weapons of religion The rumour of this miracle was presently caryed ouer all the Conuent Dom-Procurator who was present all ioyfull beheld Lazarus I said wel Sir Lazarus that your coming would bring vs good fortune for not only you haue recouered vs our sacred moueables but haue also deliuered from suspicion this innocent and will be a cause to make him our brother It is not we answered Lazarus that brought good fortune hither but we found it heere But Dom-Prior was wonderfully glad of these good fortunes and namely that the Pilgrims would stay vntill the morning All the afternoone vntill Euensonge was imployed in seeing the parts and offices of the Conuent and the Cells of Religious They saw three goodly pictures in a faire chamber where they vsed to make their recreation The first represented on one side diuers persons who caryed their purses to the feete of certaine Prelates and on the other a great ship tossed in a terrible tempest the mast was brokeÌ„ the shipmen vpon the hatches casting all their merchandise
and ware into the waues to discharge the ship The second contained the picture of a Virgin set by an heap of wheate compassed about with lillies and trode vnder her feete a Hyena so liuely drawne that it seemed to moue and snarle against her In the third was painted Isaac tyed and bound his eyes couered vpoÌ„ an altar Abraham his Father lifting vp his sword to sacrifice him to God and in the bottome of the table a Religious man leading in his hand a Lionesse to his Abbot Lazarus perceiued streight that these were tables of the three essentiall vowes of religion Pouerty Chastity Obedience And so did Theodosius Vincent also but Vincent indeed could not conceiue what was meant by the heap of wheate compassed with lillies by the Hyena was euen about to aske the exposition which Lazarus without thinking thereof gaue him for Dom-Prior sayd to him Hath not the holy Scripture well expressed the fecundity honour of the virginity of our B. Lady the mother of God by this heape of corne and these lillies Lazarus answered yes indeed for in the whitenes of the lilly she hath brought forth of her virginall wombe Cant. 1. the seed of immortall corne which multiplieth dayly into great heapes in the Catholike Church and nourisheth her children vnto life euerlasting without all corruption or diminution Hyena â— Hieroglysse of mortall fleâ—â— and which is more wonderfull remayning alwaies one And of this Hyena quoth D. Prior what thinke you It is quoth he to my iudgement meruailously well drawne for it is very like a wolf and yet it differeth being more rough and hauing the hayre longer ouer all the body as the haires of a woman But the inuention doth please me yet better than the paynting for in my iudgement this Virgin treading vpon this Hyena signifieth the chast soule taming her rebellious flesh well signified by the Hyena which is a beast vncleane of the night charmeur and cruell counterfaiting the voice of man digging vp graues in the night not pardoning any she can catch qualities that agree very well to our corrupted flesh for it is foule and feedeth of filth Aâ—â—t de 〈…〉 6. cap. 32. 〈◊〉 lib 8. cap. 3â— taketh her greatest pleasure and delights in darknes she flattereth singeth and charmeth by apparence of reason as by a mans voice and if once she hath gotten subiected a man to her euil customes she in a thousand sorts tyrannizeth him with her concupiscences Vincent thanked Lazarus in his hart for this expositioÌ„ and D. Prior tooke singular pleasure therin and to giue him occasion to talke still And for this Lionesse quoth he are you not afrayd of her No saith Lazarus for I see she is tame and gentle suffering herself to be lead by a simple Religious and in myne opinion this is an effect of blind Obedience represented by Isaac blindfolded for the Religious commanded by his Abbot to go fetch this fierce beast he went to bring her shutting his eyes to the danger opening them onely to the commandement of his Superiour and God in fauour of his obedience made the lionesse tractable ObedieÌ„ce is the soule of religious life obedient also This is quoth D. Prior a notable example for all Religious and I doubt not quoth Lazarus but it is well practised in this holy family I desire in truth it should be so quoth D. Prior for it is the hart and soule of all Religion this being said he brought him and his companions to the refectory and from thence to an orchard and garden where they saw goodly rowes of choice trees and knots of all sorts of rare flowers wherewith they decke the Altar Many Arbers of hasell and laurell yielding a shaddow and smell most pleasant with a thousand airies of sweet nightingals who in that season sang who should do best They saw also a great Beare whereof Vincent at the first was afraid which Lazarus perceiuing sayd vnto him smyling what are you afrayd in so sure and secure a place do you not know that lions are gentle and tame in the house of God as well as the lionesse which we saw euen now In such discourses and visits they passed the afternoone vntill Euensonge which the Pilgrims went to heare after which retyring themselues into their chamber they sayd their beades and examined their conscience and at fiue a clocke they went to supper diuers things were proposed of the vanity and misery of the world of the breuity of this life and of the prouidence of God ouer good men Theodosius was desired to tell the nights and fortunes he passed with his bandites Gratian also recouÌ„ted once againe how he was traÌ„sported from Mondeuill to this place Whereupon Dom-Prior brought diuers examples out of the holy Scripture that it was no new thing for Angells to transport bodies from one place to another and how the Prophet Abacuc was in a moment caryed from Palestine to Babilon Dan. 14. and S. Philip also from Hierusalem to Azotus And that not onely good Angells Act. 8. but the bad also haue had such power and vsed it when God did permit them as appeateth by the history of our Sauiour who was himselfe caried by the tempter to the Pinnacle of the Temple and to the toppe of a mountaine A meruailous transport of a freÌ„ch gentleman As he sayd this Theodosius beholding Lazarus I remember sayth he that I haue heard you tell an admirable transport of a French gentleman and which hath much affinity with this of Sir Gratian Dom. Prior at this word desired Lazarus presently to make the whole company partaker of that history Lazarus smyling Father sayth he doe you not marke how Theodosius by policy seeketh to prolong supper We must thanke him therefore quoth Dom-Prior for if there be any profit therein it is as well for vs as for himselfe but indeed I shall do you wrong and make you pay too deere for your reckoning making you talke when it is time to eate perhaps it will be better after supper Father replyed Lazarus when I haue done eating I haue well supped God thanke you I doe not forget my eating for speaking and therefore I thinke it better presenty to serue you with the history you demand that if it be vnsauoury you may feele it lesse taking it with other meates The history is this taken from hand to hand in Normandy The history of Bagueuille Belleforest About the yeare of our Lord 1386. Charles the 6. reigning in France when most of the French Nobility went into Hungary to defend that christian Kingdome against the inuasion of the Turke a great Lord of Normandy about 50. yeares of age yet vigorous and valiant of his body and a braue Captaine had a great desire to goe serue in this warre thinking himselfe happy if he might employ eyther his life or his labour in the defence of Religion His wife was a most
The gentleman that was sent to sâ—â—y theÌ„ found them by the Castle in the high way he had much a do to persuade them for Lazarus made difficulties and excuses as well least he should be knowne as also not to loose their liberty for their deuotions But the gentlemaÌ„ told them that he had commaundement to stay them by force Theodosius Vincent both were of opinion to stay and so they went to the Castle and were brought to the Abbot the Marquesse his brother This was a man of great learning and of very good life They kissed his hands and after were led to the chappell where they prayed a while The Marquesse followed softly with his sonne and the greatest part of the gentlemen leauing some behind who had put their Terriers into the ground to bolte a foxe He came about supper tyme and forgot not to aske for his Pilgrims It was told him that they were praying in the Chappell thither he weÌ„t hauing said a Pater noster he sayd vnto them very courteously you are wellcome my friends you shall if it please you sup with vs in the coÌ„pany of these yong GentlemeÌ„ you shal be our guests this night this house hath alwayes one chamber to spare for Pilgrimes The Pilgrimes thanked him with low reuerence and Lazarus thanking him for all sayd Sir we haue not deserued so honourable entertaynment Good Pilgrims replied the Marquesse deserue more then this but you will haue patience with vs and saying this he perceiued and marked in their countenance certaine shewes of generosity and nobility and in the speach of Lazarus a graue liberty sweetnes and began in his hart greatly to esteeme him as also did all the company and especially the Baron So he commauÌ„ded them to be coÌ„ducted to their chamber which was prepared for them The supper When they began to couer the table and that all the Gentles were come togeather the Pilgrimes were brought in the Marquesse made them wash their hands with him and the Abbot his brother and his nephew Himselfe fat at the bordes end Monsieur S. Leo on his right hand and by him Lazarus and his companions and on the left hand his Nephew a gentleman of a good nature but somewhat taynted with ill doctrine after him sate the Vicount and the Baron and the rest in their ranâ—â— about thirty persons Neere vnto Vincent by good fortune â—at the Tutor of the Marquesse his Nephew who was of the pretented religion calling himselfe Monsieur le Cime his proper name being Moses he aspired to the function of a Minister a man proud of hart and bold of speach would be esteemed wise and learned in euery company and was not a litle discontent to see the Pilgrims set so neere him at the table and be so honoured of the Marquesse he also vnwillingly beheld ouer against him a Doctour of physike a good Catholike and a good Philosopher and skillfull in his owne science who did not forbeare him in any thing The Almoner sayd grace and euery man fell to his meate Many discourses were of hunting of the Hart of the Bore of the Fox of the Partridge of the nature of dogge haukes Lazarus did speake litle but marked all without being amazed or astonished and perceiued the qualities and cariage of all the guests and especially of the Tutor who had giuen many girds to no purpose and of animosity against pilgrimages alwayes numbling somewhat when they spake of any thing concerning the Catholike fayth or the honour of the B. Virgin At the second course there were serued in some partridges and as others talked amongst themselues so he tooke occasion by this messe to aske Vincent why they serued partridges in without their heads Vincent perceiued well inough that he mocked him and had his answere ready but he thought it better to hold his peace not answere a word Then sayth the Tutor this Pilgrime is attentiue to his businesse The Phisician and they by were offended with his fashion He moued the like question also to Theodosius who perceiuing him answered that Loreto was the deuoutest place in Christendome The Doctor and others perceiuing this answere of correction began to laugh The Tutor felt himselfe touched and prepared himselfe to be quittance The Marquesse perceiued that they laughed at him sayd what is the matter Monsieur le Cime Syr quoth he the gentlemen among cups do easily take occasion to laugh I demaunded of these good Pilgrims who going about the couÌ„try know all things why partridges are serued in without their heads the one answereth me with silence and the other from the cocke to the asse a poake full of plummes that Loreto is the deuoutest place of the world and this Syr is all the matter they laugh at me for how know you quoth the Marquesse that they laugh at you Sir quoth he if they were all reasonable creatures they had no cause indeede to laugh at me but rather at the answers that were giuen me but thus are men made now an dayes Monsieur S. Leo taking the word Syr Cime sayth he to laugh should not breed anger among friends and choler is ill fitting and dangerous at the table you would not be sorry as it seemeth that they should laugh at these good Pilgrims if they had answered ill and perhaps it may be thought they laugh at their good and pertinent answere and how Syr sayth the Tutour by silence or from the cocke to the asse It may be that I can shew you how quoth the Abbot but vpon condition that you promise not to be cholerike Syr quoth the Tutour I shall take all in good part that shall come from such as you are all the company was attentiue to heare what the Abbot would say The first Pilgrime sayth he answered nothing to your questioÌ„ which in my opinion was because he thoght it vnprofitable to which kind of questions silence is the best answere The second answered you that Loreto was the deuoutest place in the world Vnprofitable questioâ— best answered with silence This answere did signify vnto you that you should not make a question of the kitchin or of hunting to a Pilgrime but aske of him some point of piety fit for his calling according to which he answered you and this is an answere of good prudence much praysed in another subiect in the person of that ancient King and renowned Captayne Pyrrhus who being demaunded whether Python or Cefesius were the better player on the flute he answered agreably to his profession that in his opinion Hipparcon was the better Captaine At this exposition euery one looked vpon Monsieur le Cime laughing at him and the Doctour told him softly Sir this is neither sileÌ„ce nor from the cocke to the Asse you may now be content you haue the full reckoning The Pilgrimes made semblance of nothing The Tutour if he â—d durst would haue shewed in words that he was in
Chuch they being neither necessary nor yet profitable I know not what scripture hath giuen you any such warning God only worketh miracles Psal 135. but the holy scripture teacheth vs another thing when it sayth that God alone doth wonders and miracles or those to whome he hath giuen power of which number Antichrist cannot be A miracle is a worke raysed aboue the power of nature as therefore neyther the diuell nor his Deputies could do any thing aboue nature but onely God who is the author and maker thereof so neither is it in the power of Antichrist and â—ll the Diuels to do one onely miracle Will you say that God hath giuen or will giue him in later tymes this power which in the beginning he bestowed on his Apostles and on his Church thereby to seduce his children and that he would giue these weapons into his hands to deface and oppugne truth and the honour of the same Church I thinke you will not dare to mainteine so euideÌ„t a blasphemy against the honor of the supreme soueraine prouidence That which hath deceiued you is that you haue tâ—keÌ„ a false glosse of your ministers for the holy Scripture S. Paul said to the Thessalonians speaking of Antichrist 2. Thes 2.9 that he shall do lying woonders but not that he shall do miracles as your Doctours do expound it for a lying miracle is no miracle but in enormously as a Colossâ—s of a man is a great Image of a man 〈◊〉 true man And therefore your ministers and you 〈…〉 abuse this place of the Apostle alledging it to the 〈◊〉 your affectioâ— you falsity the scripture seduce th◠〈◊〉 dishonour God and his truth and performe a plea◠〈…〉 Satan and Antichrist As Lazarus said this Toâ—â— came againe into the pl ce staring vpon Cime whom he saw veâ—y pensiue and made them laugh with his lookes and would faine haue spoken bâ— the Marquesse made a signe to him to be quiet The Tutour would gladly haue broken off all this dispute hauing already his ful charge Lazarus going forward you assure vs also quoth he that the Church doth no miracles Of your Church it is true but if you speake of the Church of God which is ours I demande what place of scripture affirmeth that which you say or any thing neere it The scripture saith that God is Almighty as well now as when he made the world and that his hand and power is not shortened then he can do miracles when he pleases now that it pleaseth him to do them we seâ— by experience of those which he doth for he would not do them if they pleased him not and therefore you speake against truth and manifest reason saying that there are no miracles done now a dayes in the Church and further against the truth when you say that they be neyther necessary nor profitable when God doth them teacheth he not that they are necessary and profitable Will you say they are superfluous Will you be wiser and better aduised then God himself to know better then he what is necessary and profitable If you say they are not necessary to plant the fayth which is already planted I answere that if it were necessary to haue miracles to plant the fayth at the beginning of the Church among the Paynims it is so still amongst the Paynims of the new world where the fayth beginneth and therefore it is that God doth them there I say secondly that if amongst Christians they be not necessary to plant the faith as at the beginning yet they are for other effects They are to manifest the glory of God his power his prouidence his mercy his iustice to shew alwayes as by some marke of note that he is maister of nature and that he can do more then she to honour his Saints to nourish and entertaine the fayth of his children to confute heresies to conuert sinners al which effects haue followed the miracles which haue beene done at Loreto by the intercession of the B. Virgin and els where by the intercession of other Saints Is it not a thing necessary that God be glorifyed and sinners conuerted and saued But are not your ministers wicked and vniust to thinke that God will not do any miracle for the good of his Church and yet will suffer Antichrist to do lying miracles to the ruine of the same who euer saw a Captaine so ill aduised who hauing vndertaken the defence of a Fort permitteth his enemy to batter to his vttermost and yet himselfe stirreth not nor permitteth any other to moue to the resistance and repelling of the enemy Will Iesus-Christ then permit yea command that his Church shall be battered and assaulted with signes lying miracles by Antichrist which are the strongest engines of the Diuell and will let him batter without once mouing or working against him any true miracle for the truth Moreouer doth not your doctrine a notable iniury to the Church of God Miracles a note of the true Church to take from her the vse of miracles which is one of the fairest markes that she hath alwayes had to shew that she is the true and lawfull espouse of Christ against all heresies and sects which attribute to themselues the name of the Church which neuer yet could worke miracle no more then your selues For since your first Father Luther we could neuer get from you one miracle though the Ministers haue taken great paines thereabouts and finally loosing all hope euer to do any they are aduised to couer their owne shame with the net of this negation saying there are no more miracles wrought in the world wherein very experience refuteth you all ouer the world and to deny that miracles are wrought is to deny palpable experience it is to say there is neither sunne moone nor starres in the heauens that is to be shamelesse and to mocke at all authority And to come to the miracle that hath most moued you Whether a man maâ— liue without his bowels you cannot belieue that a man can liue without his entrailes because say you reason and philosophy do not tell you how And I demand of you Syr do you know the nature of fayth and that she goeth beyond reason When there is a question of a miracle must we learne our lesson of humane reason and of nature Is not this as if one should learne philosophy of a poore Grammarian and measure the water of the Ocean with a nut shell Reason nature philosophy cannot worke or iudge any thing but what is in their own compasse and iurisdiction A miracle is an effect which goe h beyond the marches of nature as the heauen aboue the ea th Philosophy 〈◊〉 vnderstood is the mother of heresy how do you rule your fayth by the measure of nature Are you not so doing a Paynim philosopher rather then a faythfull Christian After the fashion of old heretikes who by such like Maximes would ouerthrowe all the Articles of
beginning midle and end of my best prayers and desires And I haue full hope in the goodnes of him Gen. 12.14 that sayd Go out of thy country out of thy kindred and from the house of thy Father that if he giue me the grace to be a good religious man as he hath giuen me the desire he will also yield more comfort to your person and more seruice to your house by my prayers then by my presence I could affoard what estate or calling soeuer I should imbrace And in this respect the prudence and piety of my well beloued brother and my deerest sister shall supply all the want you may haue by my absence For you haue had good triall experience this seauen yeares that this house can well stand without me and that your old age receiueth by their onely assistance obedience and charity all the seruice and succour that a father may expect of his best children And therefore I beseech you my most honourable Father to heare my request blesse my departure saying this he cast himselfe at his feete The good old man began to weepe a good while and being somewhat pacifyed caused his Sonne to rise vp and sayd vnto him with a graue and constant countenance My Sonne Aime-dieu thy words do shew that thou hast pitty and compassion of thy Father and that thou wouldest part from me without violence thou doost well and like a good child for though thou knowest not yet what it is to be a Father thou dooâ—t notwithstanding wisely coniecture that fatherly loue doth make me feele thy departure and thou doost piously endeauour so much the more the asswage the griefe that groweth in me by nature by how much the more pricking and piercing it is Know thou my Sonne that I haue beene now long time prepared to conforme my selfe to the will of God namely seauen yeares since thou wentst in pilgrimage with thy brother Pauline when togeather with him thou madest thy meaning knowen vnto me I found some difficulty to resolue my selfe but at the last this is my mynd and my resolution I am content glad that the will which God hath giuen thee to do well and serue him with a perfect hart hath continued in thee liuely and constant shall be more glad to see thee happily effectuate the same I thinke I cannot wish a better fortune then to see thee in the seruice of such a Lord and that I cannot haue a desire more worthy and fit for a Father then to desire thy saluation The obligation thou hast to me is small in it selfe and nothing in respect of that thou owest vnto God Of me thou hast the beginning of thy being in the mortall seed of thy mortall body which being well considered is a thing of nothing and should indeed haue beene nothing if the Almighty hand of God had not giuen force to nature to forme thy members within in the wombe of thy mother and all these members formed are but a lumpe of nothing if he had not infused a soule bearing his owne image and likenes to rule therein to quicken and gouerne it and finally that little I haue contributed to thy generatioÌ„ coÌ„meth also froÌ„ the liberality of the same Lord so that all being well deducted it is God that hath giuen thee all thou hast and all thou art and from him all thy goods do rise to his goodnes thou must returne duty and homage and to me thou owest nothing but by the law of the same God who commaundeth thee to honour father and mother in consideration of what thou hast receyued of them For the rest thou art all his and if he had taken thee twenty yeares since or before from me or froÌ„ this world he had done me no wrong taking but his owne And when these dayes past I had newes of thy death I setled my selfe to a resolution to thanke him for all with the hope I conceyued that he had shewed mercy vnto thy soule and hauing now conserued thee in life and desire to serue him I haue the more to thanke him for the honour he doth me calling thee to the seruice of his Altar An honour much greater then if thou wert called to the court of the greatest Prince in the world The care paine and charges that I haue bestowed to bring thee vp in vertue and to make thee worthy of a noble house and which thou hast learned in schooles in warres in thy peregrinations are also gifts of his holy hand and caÌ„not receiue a richer recompence nor a better fortune nor a more roiall imployment then in the house of God And if I be a true Father I cannot desire thee a better inheritance then that which thy heauenly Father will giue thee if thou seruest him as a faythfull child And if I should pretend to haue some comfort of thy presence I should receiue an vnspeakable comfort to vnderstaÌ„d that thou wert in the traine and wages of this King placed amongst his domestâ—call seruants leaning his eares to thy deuotion speaking to him of me and praying to him for me and demaunding of him by thy continual prayers some gift for the saluation of my soule Thou settest before myne eyes for my comfort the assistance of thy brother sister Surely the proofe I haue had of their filiall sincerity obedience hath made me hope wel of theÌ„ but know thou that the hope of my repose solace is in God who hath giuen me such children and if he will call them also to his seruice I will then also expect help at his hands in my viduity and solitude and will thinke that I haue receiued at his Maiesties hands a new benefit without fearing that my house and race shall end by them for if it shall once take an end according to the common course of families of this world it cannot be more honourable ended then by this sacred sterility of religious persons vowed vnto God Many Fathers will thinke my iudgment and opinion inhumane but I am content that it is reasonably and magnanimous before God If for my temporall commodities which I may expect of my children I should hinder their vocation from heauen vnto eternall goods which specially I should desire vnto them I should not be a true Father for this should not be to loue my children but to loue my selfe to preferre mine owne temporall ease before their honour and saluation and therefore my Sonne haue no griefe to leaue thy Father to serue God Thou leauest not thy Father neyther but doest obey him If I haue done any thing for thee thanke him who made me thy father beseech him to do me this fauour to end my mortall pilgrimage vnder the safe conduct of his grace I beseech him with all my hart to make thee great in his sight and a worthy seruitour in his holy house and thy fellowes and this is the blssing I giue thee farewell my deare Sonne fare thee well