the spirituall leprosy dead in sinne buried in her filth abhominable before thyne eyes a marke for thy fury a prey to death and eternall confusion O my Redeemer immortall thankes be to thy infinite mercy for this great benefit since thy mercy hath no boundes add also O sweet Iesu to this benefit the firmnesse of a holy perseuerance whereby I may alwayes preserue the Temple of my soule body pure neat from all filth ordure of sinne Conserue O Lord the house thou camest to purify 2. Mach. 14.36 Psal 50.5 by the light heat of thy holy Spirit cleanse it beautify it alwayes more and more and more and more wash me from my sinnes purge me of my sinnes giue me grace that as I haue hitherto serued the Flesh the World and the Diuell the most cruell enemies of my good and saluation so I may with all my force loue honour and serue thee for heerafter O my life my Creatour and Sauiour descended into earth and made man to seeke me poore strayed sheep and make me participant of thy deity ascended also vp to the Crosse there to shed thy precious bloud to wash and cleanse me there to dye to giue me life Graunt O Prince of mercy that for all thy benefits I may affoard thee an humble an entire seruice vnto my last gaspe to liue after this mortall soiourning eternally with thee and to glorify thee in heauen where thou liuest and reigning with the Father in the vnity of the holy Ghost for euer and euer Amen This shal be the shutting of the 21. day and third weeke finishing the first period of his pilgrimage the which representeth as we haue sayd the life of those which beginne the way of vertue the way of Purgation by vertues purgatiue In the morning the Pilgrime shal begin his second part which representeth the estate of those that are gone forward and aduanced in the way of perfection and light THE PILGRIMES ABODE AT LORETO The two and twentith day and the first of his abode A Meditation vpon the holy Eucharist CAHP. I. FOR the meditation of the first dayes iourney of this second Part of his Pilgrimage the Pilgrime shall fitly take the subiect of the Eucharist for he cannot better begin to honour this holy place then with so holy an action nor more refresh solace the trauaile of his pilgrimage then by this refectiō nor better open the doore of his soule to the light of the Holy Ghost then by the receauing of such a Sacrament and this should be the first meale and the last banquet of euery true Pilgrime he shal make his Meditation early in the morning at the holy house with these partes The prayer preparatory accustomed shal demand grace to direct all his actions to the glory of God and saluation of his soule In the first preamble he shall set before his eyes the history of the two Pilgrimes Luc. 14. Aug. epist 50. ad Paulin. who first of all other Christians receaued at our Sauiours handes after his resurrection in the village called Emaus The second shall demand a speciall light well to penetrate the maiesty and profit of this mystery The first Point Of three figures of the Holy Sacrament CHAP. II. THE first point of the meditation shall containe three old Figures Gen. 14.18 among diuers others of this B. Sacrament The first is the Sacrifice of Melchisedech sometyme King of Salem and high Priest who entertayning Abraham as he returned victorious from the battaile offered to God Bread and VVine in thankes-giuing for the victory blessed him and refreshed him and his companie Our Sauiour the true Melchisedech in figure of the Sacrifice of the Body and Bloud of Iesus Christ the Christian Eucharist which the same Iesus Christ the true Melchisedech the true King of peace and high Bishop did institute and ordaine when in his last supper he did communicate his Apostles giuing them his Body to eat vnder the figure of Bread and his Bloud to drinke vnder the figure of Wine after the order and forme of the Sacrifice of Melchisedech and making them his Vicars and Deputies commanded them and their Successours in their person to do the same Luc. 22 1◠and to continue this Sacrifice and Supper in his name remembrance which hath heene alwayes performed hitherto and shall be alwayes heereafter vnto the worldes end For as Iesus Christ is Priest for euer after the order of Melchisedech and not of Aaron whose Priesthood togeather with the sacrifices were ended and fullfilled on the Crosse so his Sacrifice according to this order of Melchisedech shall be perpetual and euerlasting in yielding of thankes to God and in the feeding and refection of Christians the spirituall children of Abraham Psal 109. fighting in the Church heere militant on earth and shall one day triumph altogeather in heauen returning cōquerours from the combat The second Figure is the sacrifice of the Paschall Lambe which was ordayned the night before the deliuerance of the Hebrewes Exod. 12. from the captiuity of Aegypt and continued in remembrance of this great benefit vntill that our Sauiour the true Lambe did institute our Eucharist of his precious Body and Bloud in the euening before his Passion and our Redēption and shall continue as a memoriall thereof vntill he come againe not to be iudged and condemned to death as he was at his first comming but to iudge the world by the weights of their workes to kill death for euer after and to deliuer his children from all euill The third Figure is the Manna Exod. 15.16 giuen from heauen to the Hebrewes whilest they were Pilgrimes in the wildernesse walking towardes the land of promise euen so the Eucharist the true bread of heauen and the true drinke is giuen in the Church of God for the solace and sustenance of our soules in the desert of this world and for our prouision and food vntill we be brought to the land of the liuing in heauen The second point Of the Maiesty of our Sauiour in this Blessed Sacrament CHAP. III. THE second point shall be to meditate in this Sacrament first the power of our Sauiour Power conuerting by his almighty word the Bread into his body and the Wine into his bloud Second y the goodnes of the same Sauiour who hauing giuen himselfe a price and ransome for our Redemption Goodnes hath also vouchsafed to giue himselfe for food and to vnite himselfe with his creature soule to soule body to body in the straitest manner that can be imagined Thirdly the diuine wisedome Wisedome seasoning and tempering this precious food in so familiar and easy a fashion vnder the forme and taste of bread and Wine of the one side facilitating our senses to the taking of his flesh and bloud without horrour and on the other side instructing our fayth to vnderstand and acknowledge the vnion of faithfull Christians made heerby one
purgation for their faultes wherof they had not done pennance whilst they liued Aug. epist 99. ad Exod lib 10. in Genes cap. 33 all which soules the soule of our Sauiour did enlighten and deliuer out of paine and prison and put them in possession of the vision of God which was the Paradise he promised to the good theefe The third place was that of eternall prison which properly we call Hell Greg. moral c. 120. where were enclosed the damned soules with that great Diuell the rebellious Angell and his complices These soules were neither deliuered nor enlightened no more then the Diuels themselues Nâ—ss l. de resurr because they dyed in the disgrace of God without pennance and repentance of their sinnes and had no hope in God which the soule of our Sauiour did reproach to them shewing theÌ„ that 〈◊〉 was not long of God that they were not redeemed and saued but of their owne obstinate malice In this descent Lazarus beheld the burning loue and great power of our Sauiour his great loue so soone deliuering those imprisoned soules and making them so soone feele the fruit of his death his power in entring freely into the kingdome of death Psalm 87 there brauing his enemies death and the Princes of darknes frighted with this power neuer hauing seene the like in that region of dead men and in the kingdome of death The Resurrectio of our Sauiour Vpon the second point he obserued how the victorious soule of our Sauiour leading from hell the soules of his elected came to resume his body in the Sepulcher made it liuing and glorious which thing yet neuer happened to any deceased for all the soules departing out of theit bodies remained captiue below and neuer any were so farre remoued from those regions where death had raigned long in peace This was an exploite reserued for the sonne of God thereupon called The first Borne amongst the dead Col. 1.18 and therefore the Poets who feigned that Vlisses Hercules and other heroicall fellowes to haue gone and returned from Hell The vanity of profane Poets spake against the truth being therein both liers and sacrilegious attributing falsly to mortall men that which the Prophets and Sibilles haue written of the Sauiour of mortall men the true triumpher of hell by his death and death by his Resurrection Those that were miraculously raised agayne before him as Lazarus and the like were not victorious of death for they died againe but he issuing out of his tombe killed death with his victory and by his descent he had subiugated Hell for so had he foretold by the mouth of his Prophet O death Ose 1.13 14. I will be thy death O Hell I will by thy consumer Vpon the 3. point Lazarus noted that our Sauiour being risen againe shewed himselfe first to his most honourable Mother Our Sauiour first appeared to his mother after his Resurrection For it was iustice that she who had honoured him by her fayth followed him in his Crosse and did suffer with him in sufferings aboue all other Creatures should be the first in the ioy of his Resurrection O sweet Iesus quoth Lazarus what ioy didst thou bring to thy desolate mother shewing her vpon that fayre Sonday the glory and brightnes of thy body which she had seene the friday before so vnworthily hanled in the conflict of the Crosse What consolation feltst thou O glorious Virgin seeing thy well beloued returne victorious from Hell and his graue clothed with immortall glory and carying with him that noble spoile the soules of his Elect 1. Of the first Resurrection 2. A horrible Spectacle CHAP. XXI THIS was the Meditation of Lazarus Theodosius and Vincent ended at the same tyme and hauing heard Masse The Pilgrims departure and taken a small breakfast they bad Gratian farewell and with the blessing of Dom-Prior and a thousand thankes they began their iourny they sayd first their Itinerarium and after their beads in this manner Lazarus declared the mystery which they must meditate at euery Tenne after recited an Aue Maria. Theodosius followed with Vincent saying another Lazarus began againe and continued praying ouer the beads in turne as those that sing in the quire or recite their houres This being done they began to discourse of the spirituall resurrection of man to the which S. Paul exhorteth Christians after the similitude of the resurrection of our Sauiour The first Resurrection saying As our Sauiour is risen from the dead by the glory of his Father so let vs walk also in the newnes of life Where the Apostle meaneth that the glorious Resurrection of our Sauiour doth teach vs a spirituall resurrection Resurrection spirituall which is made by rising froÌ„ sin which is the death of our soule by lyuing working in the grace of God which is our true life and glory in this world Rom. 6.4 and this is that which S. Iohn calleth the first resurrection necessary to all those who will be partaker of the second Apoc. 2â— which shall be when at the great rising againe of mortall men and the generall iudgement the bodies of the iust shall rise out of their graues and vnited to their soule shall shine like the sunne and the bodies of the damned that made no reckoning of the first resurrection shall rise agayne to dye to death euerlasting Vincent demaunded of Lazarus what shall be the qualities of the bodies of the iust being risen againe Lazarus answered him that neither tongues of men or Angells were sufficient to expresse the glorious beauty and qualities which God shall bestow vpoÌ„ the bodies of the blessed yet the Christian Schoole doth teach vs in generall that these bodies shall be endewed with foure speciall and principall qualities of brightnes agility impassibility and subtility and that whatsoeuer is goodly or beautifull dispersed among all other naturall bodies as heauens starres stones plants birds beasts fishes should be assembled meete all in the body of man For as in the Creation God made in him an abridgment of all nature so shall he in their bodies risen againe make an abridgmeÌ„t of al the corporal beauties of the same nature Theodosius hearing this discourse of Lazarus Alas saith he sighing if men thought of this Resurrection what would they not doe to obtaine it And if they make so great account of goodly and braue apparell and of wearing ornaments which adorne the body and yet belong not vnto the body how should they esteem the glorious array of this future Resurrection which shall be infinitely more beautifull which shall be proper and affects to the body and shall last for all eternity These and such like were their discourses from morning vntill noone about which tyme they arriued at a little village and lay at the signe of the Sunne where after they had examined their conscience they made a light dinner and learned of their host that they
meanes of one of them as hauing their force and vigour from them This is the essence of prayer let vs see now what are the conditions partes and vse thereof How Prayer should be made and of the partes and vse thereof CHAP. III. THE Prayer of a Christian must be attentiue deuout The principal partes of Prayer full of loue respect and reuerence to God before whom he speaketh who is King of Kinges and very wisedome bounty and maiesty it selfe It hath three principall partes as haue all other well ordered discourses The entry the body or corps and the end and conclusion The entry or beginning contayneth a short and generall preparatiue prayer also a locall representation of the matter we meditate of which is as the first essay and preamble of prayer It contayneth a particuler prayer which is insteed of a second preamble the generall prayer demandeth of God that it would please him to direct all our intentions to his honour and glory which may be done with hart alone or with hart and mouth also vsing the accustomed prayer of the Church framed for the same end in these termes We beseech thee O Lord to preuent our actions with thy aspiration and to follow them with thy help that all our prayer worke may euer begin at thee and by thee be ended Amen The representation or first preamble The first preaÌ„ble is a certaine imaginary composition or framing of a place where the thing we meditate of was done or of the thing it selfe as of the desert where our Sauiour fasted Mat. 4. if we meditate of his victory against the Diuell or the mount Caluary where he was crucifyed if we meditate of his death or of the B. Virgins chamber where she was saluted by Gabriel if we meditate of the Annunciation and so of other mysteries But if the subiect of the meditation be spirituall insteed of this composition of place The representation of sinne we must imagine some thing conuenient and agreable in maÌ„ner of a parable as if we meditate vpon sinne we may imagine the soule shut vp and imprisoned within the body as in an obscure and loathsome prison and sinne as a cruell and monstrous tyrant a dragon a serpent and such as the Diuell is painted and all the holy Doctours doe sometymes describe it It will help also to haue before our eyes some picture or image of the matter we meditate which may serue insteed of these representations to them that cannot frame this themselues This preamble is very profitable to meditate attentiuely for thereby is setled and restrained our imaginaition which is a flying and wandering faculty going for the most part out of the house without leaue carrying our thoughts sometymes before they are aware as far from the marke or matter as the North is from the South The secoÌ„d preamble The particuler prayer and second preamble is a demand or petition we make to God to graunt vs the grace to reape the fruit we seeke for in the subiect of prayer For example to giue vs charity if our prayer be of that vertue or compunction if we meditate of our sinnes The body or substance of the prayer The body or corps of the prayer contayneth the points of the subiect of the meditation one two three or more as if meditating of the ResurrectioÌ„ of our Sauiour we should make the first point of the tyme or houre of his rysing the second of the glory of his body the third of the souldiers feare that kept the Sepulcher the fourth of the apparition and testimony of the Angells and so in other matters The speach or colloquy endeth the Prayer The end of the prayer containeth a speach which the soule maketh vnto God either with the hart alone or with hart mouth togeather thanking him for his guifts offering our selues to his seruice asking pardon of our sinnes and grace to amend for afterward and finally speaking vnto him as the nature of the meditation shall require and communicating it self in such sort as a deuout and respectiue hart may doe before God This is the right prayer of a Christian which the Pilgrime shall performe euery day Those that haue not yet learned to meditate and contemplate may also pray saying their houres or reading some deuout booke or taking some prayer which they can say by hart as the Pater noster Credo or the like meditating sentence by sentence or word by word Of Iaculatory prayer CHAP. IV. THERE is another kind of prayer Why it is called Iaculatory which is commonly called Iaculatory because it is made shortly and sodenly as if one should throw a dart which is very ordinary and familiar to spirituall persons It is a sodaine excursion and eleuation of the soule ayming at heauen praysing or praying to God or his Saints in short tyme and in few wordes according vnto the occasion we shall presently take of place tyme or other thing saying with hart or mouth God be blessed My God show me thy wayes Iesus help me Glorious Virgin pray for me and such like verses taken out of the Scripture or out of our owne deuotion which manner of praying is figured by the Brocâ—es of gold that were set on the top of the Temple of Hierusalem Ioseph l. 6. de bâ—â—â—o Iudaiâ— c. 6. to the end the Birdes might not perch or sit therein nor either file it with their donge or nestle there and the similitude agreeth well for these prayers being our highest and most subtill thoughts are like little golden Rods sharp on the top of our soule hauing alwayes the point towardes heauen and are very proper to chase away euill suggestions of the Diuells those soule birds and to make all sortes of temptations vanish away at all tymes and places in night and day in coÌ„pany and alone in the citty in silence in talke and discourse the soule may cast out a sodaine sighe a request a desire a prayse of God or some Saint and pray in secret effectually without disturbance Therefore the well aduised Christian must alwayes haue this prayer at hand help himselfe with it as often as he can in the day and specially our Pilgrime all the tyme of his pilgrimage to the end to entertaine himselfe in continuall deuotion and to ouercome temptations alwaies to haue his eare harkening after the mercy of God and to obtaine help and succour of him We will now speake of the Beades and Rosary and of the examination of our conscience Of the Rosary and the manner how to say it CHAP. V. AMONGST the Prayers and meditations which should be frequent and familiar to our Pilgrime of Loreto it is good reason to reckon the Rosary Corone Chaplet in French Of the name of Chaplet oâ— Corone For seeing that all Christian Catholikes doe vse it in the honour of the mother of God much more should her deuoted seruant pilgrime This word
brimstone with an intolerable stench and ech of all their partes and specially of those that haue been instruments of their villanies The Cholericke and cruell shal haue for their whips and scourges their owne passions and the fury of the fiends The Gluttons shall be serued at the table of Hell fed with serpents and toades and drinke of the cuppe of the wrath of God The Enuious shall beare in their bosomes euer-liuing scorpions who shall sting them to an immortall rage The Slouthfull shall be beaten with the rodes of his owne rechlesnes vexed with a particuler torment of body and soule These shall be the proportions of euery one and all in generall shall haue the horrour of that hellish company of darknes of cries howlinges one of another The eternity of hell torments The third point shall be to consider that al these torments besides that they are vnspeakable and continuall shall also be euerlasting This eternity is that which giueth the forme the name of Hell to that hellish misery and without it there should be no Hell of torments nor paradise of pleasure This shall be the great hart-breake to the damned The cause of the daÌ„neds rage and sting their soule with a raging grief that they shal suffer without ceasing they shall also see without ceasing that it shall alwayes be so They shall alwayes pay the interest of their sinnes committed and yet shal alwayes be behind in errerages they shal alwayes pay and their debt increase still that which shall be past though it were ten milions of ages shall be reckoned for nothing and the future tyme shall be followed with another future as long as all Eternity The forme of this Eternity shall flye as a fierce fury continually before their eyes beating her vnwearied wings and hissing her horrour into their eares shall couch it selfe in the depth of their imagination and grauing there the marke and round circle of these eternall ages shall breed therein the sting and immortall rage of a furious desperation O soueraigne bounty What monster may sinne be that could so incense either thyne anger or thy clemency against it O sinne how abhominable art thou seeing no payne is sufficient to punish and chastice thee but eternall O mortall men what thinke you of when you defile your soules with the familiarity of this plague this death this confusioÌ„ Where is your wit to loose glory delight and riches of heauen for a fond pleasure for a foule delight for a brutish vanity with this inestimable losse throwing your selues head-long into euerlasting damnation O my soule thinke heereof delay no longer thinke of it betymes all tyme of repentance is good tyme flye the danger of eternall euills whilest the mercy of God inuiteth thee and doth promise thee help and assistance and recompence for thy labour O my Lord I will serue thee with all my soule and withall my soule renounce all vanity and doe vow from henceforth eternal emnity to thy great and immortall enemy who hath furnished so much matter to thy iustice to build these mansions of darknes confusion death O Virgin Queene and Mother most pure most great and puissant further the desires of thy Pilgrime and deuoted suppliant and by thy credit obtayne that he may happily performe the good desires and designements which thy Sonne his Redeemer and Lord hath by thyne intercâ—ssion planted in his hart The After-dinner and Euening of the twentith dayes Iourney Other Meditations of the paynes of the damned CHAP. XLV THE two other partes of the day shall be employed in the consideration of the infinite number of soules lost The lost soules since the beginning of the world vnto this tyme also an infinit number that daily are and will be lost from this tyme to the end of this world Soules alas lost dead deadly groaning in the gulfe of their torments byting their tongue for fury that seeke for death and cannot find it Apo. 18.10 being buryed in the bowells of death it selfe dying alwayes and yet cannot dye liuing alwayes and yet cannot liue that curse the day of their birth and the name and memory of their Progenitours detesting the earth they so much loued the heauens and the starres that they could not see and foâ—â—ul measure of theâ— impiety they blaspheme the Maiesty of thy Creatour and haue no rest neither day nor night All thinges are to them affliction all is night and darkenes all is gall and bitternes all tears and gnashing all griefe and despaire Death can neither end them nor ouercome them wheresoeuer they cast the eyes of their vnderstanding they find themselues on euery side coÌ„passed and inclosed with the barres of eternity without all hope not only to escape out of the prison of this dolefull and lamentable being and worse a thousand times then not being at all but also to haue ease or respit By this consideration the Pilgrime shall learne more and more the malignity of sinne and shall harden himselfe to the hatred thereof and at night he shall yield thankes to the mercy of God for the tyme and respit he hath giuen him with a thousand meanes to do pennance in this life and to abstaine from sinne that he might auoyd these paines reserued for sinners in this euerlasting prison And after he hath in good time taken vp his lodging to prepare himselfe with leasure to the last meditation of his third weeke and the day of his arriuall The one and twentith Day Of Generall Confession and of the parts of Pennance CHAP. XLVI THIS one and twentith day is the last of the first part of this Pilgrimage wherin the Pilgrime must prepare him selfe with his best endeauour to pennance purgation of his soule which is the end of this part the more worthily to appeare in the house of the B. Virgin that he goeth to visit a Virgin of purity mother of purity and Queene of purity This preparation shall be in the chiefe foundation and exact and entire confession of all his sinnes since his last Confession or if need be To whoÌ„ generall confessioÌ„ is necessary generally of all his life since his yeares of discretion or from some other markeable time This is the Confession commonly called Generall necessary to him that was neuer so confessed or was ill confessed either by concealing any mortall sinne willingly or for want of good disposition necessary to a Penitent that is without sorrow for sinnes committed Sorrow and purpose of amendement necessary or firme purpose of amending or for hauing beene confessed to such as wanted either knowledge to help him or authority to absolue him to others that haue beene daily confessed this generall is not necessary yet to them also it is profitable for thereby gathering as it were into one heape the multitude of our sinnes we procure a confusion so much the more holesome by how much it is greater The profit of general
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
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
And as the Princes of the Church were visibly present at her departure so we may not doubt but that the most noble troopes of heauen were present also with Iesus comming himselfe Damasc de dorm it Virg. to receiue into his owne hands the soule of his glorious Mother being borne into heauen as the had first receiued him into her bosome being borne man into the world And heere Lazarus as if he had beene present in this noble company and had beheld with his owne eyes this heauenly starre ready to leaue the body and take her slight into heauen made this Apostrophe saying O my good Aduocate O faythfull Aduocate of all mortall men who in verity will call vpon thee I call vnto thee from the bottome of my hart and coniure thee by the great name of him who made thee great that it would please thee to succour thy poore suppliant frō thy throne of glory wherof thou goest now to take possession at the hand of thy Allmighty Sonne Obtayne of him for me O puissant Virgin what I demand of thee not gold nor siluer nor pleasures nor delights not renowne or glory of this life nor any other gift of this mortall world this is not the subiect of my suite O sacred Virgin but a feruent loue to his holy seruice a continuall exercise in his holy loue a resolute courage to suffer for his name a constant perseuerance in good workes vnto the last breath of my lyfe that my death may be of those that are precious in the sight of his Maiesty Diuers Farewells 2. A hunting 3. A supper 4. A knight saued a Priest carying his bowells in his hand 5. A spirituall discourse of hunting 6. Of hauking CHAP. XXIII THVS prayed Lazarus sighing and weeping Theodosius and Vincent ended at the same tyme and with the like affections Straight after they went to bid Tristram good morrow and whilst he made himselfe ready Lazarus got a breakfast ready After Tristram had sayd a few prayers they brake their fast togeather and had quickly done for it was too early to eate much Vincent payd their host for all for euery body Theodosius calling Tristram a part and taking his leaue of him Theodosius farewell I would I had the means quoth he to stay longer with you and to do you some seruice worthy of our friendship but seeing we must part I beseech you for the honour of him who hath called you from the fellowship of so dangerous a company as you were with and from certaine danger of death wherein we found you for the health of your owne soule for the loue and affection you beare me and that I beare vnto you that you will take to hart the execution of you purpose you made to forsake vice and to lead a life worthy of a man of a noble house God hath done you these fauours to giue you more if you vse these well And if you shall abuse them so much more rigorous will he be for your ingratitude how much the more liberall he hath beene to you of his mercy choose now for hereafter some estate or vocation wherein you may serue God and the publike profit there be inough such amongst Christians if you will follow armes you haue a faire field in the warres that are made against the Turke other enemies of God the Christiā faith there you may gaine a goodly crowne of imortality If you will serue God vnder the shadow of a peaceable quiet dwelling and at better wages you may enroll your selfe amongst the children of God in some religious house you know many you may choose the best You go now in Pilgrimage to Loreto aske deuoutly the assistāce of the Lady whom you go to visite that she will obtaine for you of her Sonne aboundant light to see and discerne what shall be most expedient for you and make you to touch and feele the breuity the inconstancy the vanity of this life the deceit of the world and worldly things the basenes of all earthly greatnes and to make you amorous and in loue of heauen This is the farewell which I leaue you for gage of my loue there Theodosius left Tristram answered him in few wordes Tristrā◠farewell Most deere friend Theodosius I esteeme the two meetings wherein I met with you amongst the greatest fauours that I haue receiued of the prouidence of God for in the first God hath by you opened the way vnto the liberty of my soule and gaue me courage to vndertake that which hitherto I haue executed In this second meeting he hath by you also deliuered me from the rage of men and beasts hath made me see by your instruction now what is meete for me to do hereafter I promise you my deerest friend that with the grace of him that guideth me I will performe frō point to point the resolution I haue made by your aduice I haue some experience of what is past which is sufficient to harden me against the flattery of the world and make me take part els where I haue begunne to estrange and sequester my selfe from it and to perceiue what od◠there is in seruing it him whome I adore I hope to remoue my selfe further from it to the measure of my trauaile and euery day to finde more and more tast and delight in the sweetnes of Vertue 〈◊〉 go ioyfully to Loreto with a firme hope that the B. Virgin will assist me make the bounty of her Sonne fauourable vnto me that I may choose what shall be best for his honour and myne owne saluation I beseech you remember me in your holy prayers as long as I shall be Pilgrime in this world I will carry in my hart the sweet memory of our cordiall and faithfull friendship Hauing sayd thus Theodosius taught him how he should carry himselfe in his pilgrimage how to pray and confesse and to vse other exercises of deuotion which Tristram learned with a wonderfull greedinesse and both beginning to weepe they imbraced ech other Tristram came after to Lazarus thanked him with a great affection for all his courtesies Lazarus agayne confessed himselfe obliged vnto him for his friendship and fauours afforded to his Cousin Theodosius in prison and in recompence thereof promised him all the seruice he could do him in France or els where as occasiō should be offered Tristram thanked him very humbly and made a reciprocall offer wheresoeuer he should meet him then imbraced him and so did Vincent Lazarus put about his necke a payre of beades like a scarfe for a noble chayne and gaue him three crownes the better halfe of their Viaticum Tristram tooke the beades as an honourable present but he refused the mony saying that it appertained not to Pilgrims to giue almes and seeing he was a Pilgrime he would begge At least quoth Lazarus Pilgrims may take it when it is giuen them and therfore you should not refuse it at
him and there was tyme inough I will add quoth he for the conclusion of my narration two miracles The one is of a knight deliuered from the gates of death by the fauour and intercession of the B. Virgin This knight was a gentleman of Catana very wealthy called Nicolas Pauonio Turs lib. 4. cap. 27. who one day ryding his horse gaue him the carriere so hardly that the horse stumbling cast him on the ground and bruised and crushed him his seruants tooke him vp and caryed him to his lodging as a dead man The surgeons and physicians were fetched after all the wounds serched and prescriptions appointed finally they condemned him to death Then aduised by some of his frieÌ„ds who assisted him to call for the help of God and to commeÌ„d himselfe to our Lady of Loreto he made a vow that if by her intercession God would restore him to his health that he would go honour him as Pilgrime and adore his Sonne in that sacred Chappell That vow being pronounced he slept and it seemed to him in sleeping that our B. Lady presented her selfe vnto him and that touching him with her hand she had healed him and awaking he found that his dreame was true and that he was healed indeed and went from thence to Loreto and there rendred his vow and immortall thankes to God and his glorious mother A miracle vpon a SclauoniaÌ„ Priest The other miracle happened sayth he about an hundred yeares since in the person of a Sclauonian Priest a simple maÌ„ but very deuout to the B. Virgin he was by some misfortune taken not farre from Loreto by certaine Turkes of base condition when these Barbarians knew that he was not onely a Christian Hor. Tiâ—s lib. 2. cap. 18. but also a Priest two qualities which they hate extremely they thought to do a great peece of worke and a great honour to their Mahomet if they could spoile him of them both making him renounce his fayth They pressed him oftentimes with threatnings and promises and by all meanes he remained firme as a rocke and the more he was thrust the faster he stood calling vpon the name of Iesus and Maria. They incensed with the inuocation of these names what meanest thou miserable dogge say they so loud to call vpon those names seeing they help thee nothing at all It is answered he because they are grounded in the bottome of my hart and in my bowels But replied they if we pull out thy hart and thy bowels what wilt thou then say Well resolue thy selfe if thou beest wise to deny them and saue thy life otherwise know thou that we will put thy bowels and thy belly in thy hands you shall so do quoth the Priest an act worthy of your selues yet for all that it is not in your power to take from me Iesus and Maria they enraged with these wordes set vpon him still calling vpon Iesus and the B. Virgin and vowing to visit Loreto wherewith yet incensed with more diuelish fury they opened his belly and put his hart and bowels pulled out in his hands saying with a tragicall iâ—rision now go accomplish thy vow and visite Iesus and Maria and so they left him and went their wayes A wonderfull thing and neuer heard of he tooke his bowels and his life in his hands and caryed by the power of God walked to Loreto with the amazement of all the people that saw him go He came to the place of his vow hauing presented himself to the officers of the Church he shewed them his entrailes which he caried the coâ—ler of his empty body he recounted vnto them the history briefly he confessed and receiued and hauing performed his vow he yielded his soule to God All the world was rauished with such a spectacle and the entrailes hung there a long tyme in testimony of the miracle and they being consumed and turned into ashes they supplied others to their 〈◊〉 made of wood and finally insteed of all this in Paul 3. tyme there was made a table wherein was painted a m n holding in his hands his bowels which is seene vnto this day and many yet aliue haue seene the wooden bowels and some the true ones as sayth Horatius Tursellinus who did write the history in Latin There are thousands more of wonders that God hath wrought in that place by the intercession of the glorious Virgin well knowne in Italy but wherewith it is needlesse to trouble you Heere the Tutour would haue spoken gainsayd Lazarus but the Marquesse gently bad hâ—â— keep his coÌ„tradiction yet a while and haue patience vntill the speaker had done his discourse Sir quoth Lazarus I haue done now if it please you The Marquesse replyed Syr I beseech you go forward for you do vs much honour in refreshing vs with the food of so goodly deuotions most worthy of Christian cares and which we vse not to heare often and we find it of much better â—ast then our late partridges If I haue any thing more to say quoth Lazarus it is to let you vnderstand that I tooke great content in your discourses of hunting Syr quoth the Marquesse you signifyed so much vnto vs before wherat I both meruailed reioyced seing that you had not only patience but also pleasure in our litle discourses furnished with matter of very small nourishment in my iudgment but onely of peeces of our poore prouision Sir quoth Lazarus there is nothing in all the world so small wherein God doth not appeare great The Marquesse and the rest began to thinke that he would say somewhat of hunting which they neuer heard before and desiring to vnderstand it requested him to gratify with that secret the gentlemen whom he saw so atteÌ„tiue Sir quoth Lazarus expect no secret at my hands for I will bring nothing that shall not be well knowne if what I shall say be any thing worth you haue furnished me with the stuffe and the commendation must be your owne First you discoursed of diuers sortes of dogs whereof some were for great beasts the Hart the Bore and Wolfe others for the lesser A spirituall discours of hunting as hares conies badgers foxes some to finde the chace some to t ke it on the earth by course some in the waters lakes and riuers some vnder the earth as terriers for the holes and burroughs you haue also spoken of the diuers natures of beasts some which defend themselues by force some by fright some couragious and hardy some cowardly and fearefull euery one hath his shifts and crafts as a mute reason to helpe themselues in their necessity hearing these things me thinkes I see a table contayning a liuing picture of many wonders of the Creatour in his creatures and in the mixture of their dissensions It is not a great wonder of the power goodnes wisedome of God to haue giuen that property to dogges to perceiue the beast rather by smelling then by seeing Of
to haue told the Tutour that he wanted a Head himselfe when he demanded of me why partridges were serued without heads I was not sory quoth Lazarus that the question of the head was proposed for the taile thereof proued good and Theodosius had a doctour who expounded his answere with an honourable glosse surely quoth Theodosius that fellow deserued to be well payed as he was God giue him grace to know himselfe Discoursing in this sort the Pilgrims had dispatched foure leagues which was more by halfe then they had to the house of Lazarus his Father which was called the Castle built neer vnto a towne they came to a place called Bonuoison where they dyned cheerfully and would presently haue beene gone but that a chance stayed them And that was that there were two poore men sicke in the Inne who the night before had confessed demaunded extreme-vnction and euen now entred into the agony of death hauing no body that in so dangerous a distresse might exhort them for the Curate was gone to the obsequies which that day were kept at the Castle They thought that charity bound them to assist vntill the Curate should come who they sayd would returne presently Lazarus tooke one in one chamber Theodosius and Vincent the other in another chamber and seeing that they had perfect memory they exhorted them both Lazarus exhorted his in this sort My dearest brother you know well that death is a common debt which all mortall men must pay without exception An exhortation to the sicke great and small soone or late according vnto the tyme which God the soueraine mayster of death and life hath prefixed He hauing giuen vs this world nor as a permanent Citty to dwell in alwayes but rather as an Inne to lodge like Pilgrims and passengers and to go out when it shall be tyme to walke to a better life then this present is Heb. 13.14 Of the which we must not make any great account for being full of miseries Math. 1.10 and wherein the longer we liue the more we offend and where our sinnes do multiply with our dayes and houres Remember acknowledge my most deere Brother the graces gifts which hitherto you haue receiued of God namely that he hath made you partaker of his grace calling you to his heauenly inheritance by the light of his true and Catholike faith and that in this last conflict period of your life he hath granted you your sense and reason to remember him tyme to repent you of your sinnes and to cry for mercy meanes to obtaine pardon and remission not suffering you to be surprised by sudden death nor to leaue this life loaden with sinnes to be condemned at the tribunall of the rigorous iustice haue therefore great sorrow for your offences and with a profound humility demaund if it please him to shew you mercy through the precious bloud of his onely deere sonne Iesus dead vpon the Crosse for vs and for all sinners Suffer patiently the dolours of your infirmity beseeching him to take your anguishes and your death with those of Iesus Christ in satisfaction of the punishmeÌ„t you haue deserued Recommend your selfe to the glorious Virgin to S. Peter and S Paul to your good Angell and other Saints if the enemy lay before your eyes the enormity of your sinnes to thrust you into despaire lift vp your eyes to the mercie of God which is infinitely more great then your iniquity If he tempt you with vaine glory by reason of your good workes oppose thereunto your owne sinnes to hold you in Christian humility Theodosius said the like to his Patient after this exhortation they sayd the Litaâ—ies which being sayd Lazarus went forward as also Theodosius for his part saying Dearest brother if you cannot speake vnto God with your tongue yet speake with your soule for God vnderstandeth the hart follow me and say I will liue and dye in the fayth of Iesus-Christ in his Catholike Apostolike and Romane Church I belieue the Contents of the Creede the seauen Sacraments and all that God hath commaunded me to belieue by his Church and detest all heresy contrary thereunto I humbly demand pardon of my sinnes and purpose fully to abstaine if God shall perhaps suffer me to liue any longer I pardon all my enemies and aske pardon of all I haue offended I desire to endure these dolouâ—s this death for the honour of God and for the satisfaction of my sinnes They had no sooner done but the Curate came and had leasure to anneile them after which they departed in great peace It came in Vincents mynde to thinke whether these two men should rise againe and if in them should be fulfilled the Hermits verses which he gaue to Lazarus whereof notwithstanding he spake not a word They sayd certaine praiers for the departed without informing themselues of any thing of the place whence the Curate came they went their way that they might come betymes to the Castle which was but a league a halfe distant they went ioyfully remembring now well the coastes of the country and the places they had not seene seauen yeares before Hauing gone halfe a league Lazarus met a country fellow all alone comming from the castle whome he knew well but was not knowne againe he asked how Monsieur of the Castle did I thinke quoth the fellow that he is in health but he hath beene very melancholy these last foure dayes for the death of his sonne whose obsequies were kept this day Lazarus was pierced with this newes and sayd not a word more vnto him but let him go on his way entred into an extreme apprehension and melancholy within himselfe for he ghessed by this newes that Francis his yoÌ„ger brother was dead who onely was left with their Father when he and Pauline vndertooke their voiage Theodosius and Vincent went before he followed alone after and lamented thus to himselfe in silence Alas how shall I present my selfe to this desolate old man this day bringing him newes of the death of one of his dearest children hard vpon the fresh funerals of another who was his onely stay What comfort can I giue him in this griefe for his sonne reporting vnto him the death of his Sonne and his Sonne Pauline whome he loued so tenderly and whome he recommended vnto me so fatherly at our departure Is it not inough to make him dye of griefe and to defile my selfe with the crime of parricide O Noble old man who shall sollace thy sorrowes O my deere Pauline who hast remained in the sepulchers of Africa that thou wert now present to comfort eyther thy father or thy brother O the bitter and dolefull conclusion of my pilgrimage Thus complayned he in his hart Theodosius and Vincent seeing him follow so slowly and so pensiuely stayed for him and perceiuing his countenance changed asked if he felt him selfe ill Alas yea quoth he Why sayth Theodosius I doubt me my good
brethren that we shall haue cause to mourne to day at our arriuall Then am I farre besides my reckoning quot Vincent for I make account to rest and make merry It will be then at the funerall quoth Lazarus that you must be merry for yonder fellow told me that my brothers obsequies are kept this day They are quoth Theodosius the obsequies of Pauline But I feare me quoth Lazarus that they are of my brother Francis haue I not then cause to lament both mine owne estate that of the good old man my fathers With what face can I looke on him what hart-breake shall my presence be vnto him when by me he shall vnderstand the death also of his other sonne his hart and his dearling I pray you quoth Vincent let vs not found melancholy vpon shadowes it is but a coniecture you haue we must not hold it for certaine truth Let vs expect a while without giuing the alarum at the voice of a peasant Lazarus sayd no more but marched all mute As they were a quarter of a mile from the Castle I see there below quoth Vincent fiue or sixe persons I thinke they be of Monsieur his people stay a while I pray you vntill I go and know Lazarus and Theodosius stayed as he came about ten paces from them he perceiued Pauline with three or foure of his Cousins amongst whome was a brother of Theodosius Pauline perceiuing him also ranne straight vnto him and imbraced him Vincent all rauished And what sayth he we thought you had beene dead in Africa and Lazarus mourned for you euen now My brother Lazarus quoth Pauline and is he aliue Yea saith Vincent and as lusty as euer he was sauing that he is somwhat melancholy Alas we haue made his obsequies His obsequies quoth Vincent do the bury folkes aliue in this country He thoght they had beene the funerals of his brother Francis He is quicke and queath too God be thanked quoth Pauline but where is my brother Lazarus He is there quoth Vincent shewed him where they stayed vnder the trees Pauline fell a running and crying without seeing any body my brother Lazarus my brother Aime-Dieu where are you Lazarus hearing this voice sayd to Theodosius Is not this voice of Pauline Do I not dreame still Hearke Pauline cried againe it is euen so quoth Theodosius and they went â—eâ—â—e Lazarus saw Pauline who cast himselfe into his armes Lazarus 〈…〉 his necke both weeping 〈◊〉 remaining to a wâ—iâ—◠〈◊〉 speaking At last saith Lazarus but is not 〈◊〉 â—â—earâ—e that giueth me a vaine ioy Theodosius imbracing Pauline It is surely Pauline that I hold quoth he doubt you nothing And speaking to Pauline O my good Cousin Lazarus hath made your obsequies 〈◊〉 Loreto are you yet liuing And we haue made his heere quoth Pauline This then quoth Lazarus is the fulfilling of the two first verses of the Hermits prophecy At that fayre Day the last which you desire Two dead reuiu'd without death shall ech other see For behold you my brother raised againe to mine eyes without dying and I to yours and I hope that the other two verses with the whole prophecy shall he accomplished but is our honourable Father well and in health and our wel-beloued brother decrest sister All the world is well and galliard quoth Pauline God be thanked there was nothing but the newes of your death that did contristate vs. Amidst these imbracings the other gentlemen came the brother of Theodosius and imbraced streight not without many teares Lazarus arriued at his Father house Now the question was how to aduertise their Father Pauline would preseÌ„tly haue gone vnto him but Lazarus was of opinion to vse dexterity least receiuing newes of a great ioy presently vpon a great heauines he should fall into some deadly sounding by the encountring of these contrary passions No quoth Pauline he is resolute and constant and the newes of your arriuall will not hurt him I warrant you Let me alone with the matter all shall go well Expect onely in the court of the Castle vntil I warne you of a fit time to come in Pauline went and saluted his father who was in his chamber with his brother Francis somewhat pensiue He sayd vnto him Sir you must reioyce and not be sorry for the death of my brother Aime-Dieu My child answered his father my greatest griefe is past I am resolued to patience seeing it is the will of God so I hope I shall see him shortly in heauen Sir quoth Pauline would you not be glad to see him in earth If it had beene Gods will I would gladly haue seene him returned from his pilgrimage before I did end myne but seeing it is fallen out otherwise God be blessed for all Sir quoth Pauline reioyce your sonne is yet aliue and you shall see him shortly and therewith made a signe to the page who had the watch word to call his brother How vnderstaÌ„d you that saith his Father And as he would haue spoken asked further Lazarus entred in with Theodosius and Vincent saying aloud Sir behold your sonne risen againe The good good old man as it were a waked out of a deep dreame and astonished as if he had seene a body rise out of the graue fastened his eyes on the face of Lazarus and imbracing him bathed him in warne teares O my Sonne quoth he how litle looked for and how greatly pleasing is thy coming vnto me thou art wellcome with all thy coÌ„panions but art thou yet aliue Art thou he whose funerals we celebrated yesterday and for whome we hanged this house with blacke Is it not a dreame that doth thus transport me Syr quoth Lazarus it is your sonne and heere loe your nephew Theodosius and your faythfull seruant Vincent Loe verily I do remember them well sayth he and imbracing them God saue you my good friends quoth he Francis imbraced his brother Aime-Dieu with a wonderfull demonstration of ioy as also Theodosius and all the Castle towne did ring of the newes of these Pilgrimes returne The hall which was hanged for doâ—e was straight hanged with tapistry the countenance of the persons and of the very walles changed from a great sadnes to a sudden ioy and there was nothing but imbracements and voyce of ioy and the good old man come to himselfe and as it were becomming yong againe with the returne of his sonne Go we sayth he to giue thankes to God and lead them to the Church in their Pilgrims weed as they came into the Castle The Church was full of the townesmen astonished and rauished to see their maisters Sonne sound and lustie for whome they had mourned in the morning After they had song Te Deum and giuen thankes the old man said to Lazarus My sonne Aime-dieu your brother Pauline told me that you had changed your name and were called Lazarus behold to that purpose you are raysed againe the fourth day for