the forrest to the mountaine by reason of the robberies and murders that by theeues were there committed vpon Pilgrims from the mountaine to the place where now it is for that the Brethren maisters of the place insteed of shewing themselues deuout and merciful became couetous and contentious in danger to cut one anothers throte The diuine prouidence I say making these changes and remoues iust vpon their folly and excesse did teach men to reuerence his guifts if they will not loose the sight of them beare the weight of his iustice seeing they would not make their profit of his liberality If then this house had beene traÌ„sported but once from Galiley into Italy and set in one onely place we had wanted the profit of all these instructions How the Chappell of Loreto was knowne to be the Chamber where the B Virgin liued and was saluted by the Angell and of the forme thereof CHAP. VII AS the translation of this house was done by the power of God so it was knowne by the reuelation of God The house of Loreto knowne by miracles the beliefe thereof confirmed by often miracles in the sight of men First the same house being perceaued on the top of a hill by the Sclauonians a world of people there abouts came froÌ„ all parts to feed their eyes with the sight thereof They saw a little Chappell that was neuer seene there before of forme quadrangle longer then it was wyde almost by halfe being 40. foote long and about 20. wide and 25. high built of ordinary small stones hard and squared long of the colour of bricke the walles a foot and halfe thicke painted after the old fashion parjetted within adorned with the sacred stories of the misteryes of our Religion the vaulte seeled with wain-scot painted also and the roofe of the house somewhat rising with a little steeple At the vpper end there was an Altar squared out of hard stone The Altar breathing as it were some thing diuine and a little aboue that was behind vpon a piller the Image of the B. Virgin Mary standing made of Cedar-wood of a reasonable stature The Image of the B. Virgin crowned with a crowne of precious stones her haire hanging like the Nazarenes vpon her shoulders clothed with a gowne of cloth of gold girded with a large girdle after the fashion of the country with a sky-coloured mantle fastened ouer that euen to her feet She carryed in her left armâ— the little child Iesus hauing a countenance full of grace and maiesty cloathed with a little garment with his haire wauing about his head like the Nazarens also as it were giuing his blessing with his right hand and holding in his left a golden Globe a Hierogliphical figure of the whole and vniuersall world Iust vndâ—r the Image appeared behind the Altar a little low chimney of simple work with a top tonnell and on the Epistle corner towards the South was a little window and on the Ghospell side was a little Cupborde to put her vessells and her poore necessary houshold stuffe in These good people then beholding with their eyes the frame and body of this Chappell The astonishmeÌ„t of the Sclauonians which they perceaued was of the mother of God considering the fashion the parts the scituation brought into that place and not built there they were astonished in their soules and rauished with an extraordinary feeling of deuotion and did verily persuade themselues that this could not be any other but the worke of God and guift from heauen but they could not learne in particuler from whence it came nor how it came thither And therefore God who was the author thereof was also the reuealer by his Mother who appearing to the Bishop of Tersact Alexander a very holy man and extremely desirous to honour God in this new sanctuary An apparition of the B. Virgin wherof euery body told him woÌ„ders but he could not goe by reason of an incurable disease that had long held him in his bed The B. Virgin appearing to him in the night with great light and maiesty accompanied with holy Angells shewed him in his sleep and particulerly declared vnto him that this was the chamber where she was borne where she was brought vp in her first yeares The B. Virgin brought vp in Nazareth vntill the 3. years and from 14. to 45. See Nicephorus and dwelt most part of her life where she was saluted by the Angell Gabriel and which after the Ascension of her Sonne was dedicated for a Chappell by the Apostles now transported from Nazareth to this place by the hands of the Angels for the good of men And that he might be a credible witnesse heerof denounce this with authority she sodainly restored vnto him the health and strength of his body so that the next morning rauished with this vision and miracle he went to giue thankes to God and his glorious mother preaching that which he had heard with the testimony of his vnexpected health recouery He put the people there out of all doubt and brought them an vnspeakeable comfort with this ioyfull newes How the transportation of the House of Loreto was verifyed by the Sclauonians and Recanatines CHAP. VIII THAT this matter might yet be more assured by humane meanes 4. men sent into Palestine the most certaine that can be desired in such a case by the couÌ„sel of the sayd Bishop Alexander the Lord of Tersact and Flumen called Frangipan foure men of wisedome and credit were deputed to goe to Palestine there in Nazareth to search the place of this chamber and the Bishop himselfe was one of the foure who comming to the Holy Land and visiting the holy Sepulcher were brought by the fauour of God without any disturbance to Nazareth where being informed by certaine poore Christians who remayned there as relickes of the finall desolation of Christianity in those partes they found the ruines of the Church A church built by S. Helen at Nazareth Niceph. l. 8. c. 30. which S. Helen had caused to be built neere to this most happy Virgins house where they saw the foundations of the house newly razed from the ground equall in length and breath they perceaued that it was carried from Nazareth in the same tyme that it was found in Sclauonia though no man knew how retourning sound and safe they gaue publicke attestation of what they had seen with their eyes Sixteene men of Recanati sent to Sclauonia and Palestine The inhabitants of Recanati foure yeares after when this house was brought into their country did double this diligence by the same tryall and testimony For they appointed sixteene sufficient men who going first to Sclauony did vnderstand as well by the testimony of their publike griefe lamenting their late and vnexpected losse as also by their report of the measure and scituation of the Chappell that it was the place whence this holy house
find their prey yet we must not saith Lazarus of brauery cast our selues in their bosome perhaps they shal not haue leasure to seeke vs let vs go into this bush and do what necessity compelleth vs vnto and leaue the rest to God to help vs. So they entred that bush hard by them very conuenient to couer them they layd downe their slaues The Pilgrimes 〈◊〉 theÌ„selues theÌ„selues along vpon the ground Vincent espied a haâ—e squatted at their feet who stirred not and said softly Be of good cheere behold one peece of my dreame we haue Feare our fellow prisoner That is well saith Lazarus The 〈◊〉 a signe of â—eare and we are also in a greene castle The haâ—e had beene stroken with a crossebow retyred her selfe thither could not go which put them after in great danger The theeues came straight thither and with them certaine il-faced foot boyes And because they heard that the Captaine who hunted them was in these quarters with a great troupe of souldiers to entrappe them they sent forth certaine spies and Coureurs to see if they could discouer any thing they strayed about the bush talked together of places they must go vnto if they perceaued their enemies to be too strong Now these had in their company Theodosius Theodosius in the company of Theeues whome they had taken six dayes before cloathed after their owne manner and mounted vpon a good horse hoping to haue him their companion for they gathered all they could find fit for their maÌ„ner of life seruice they saw him to be of a good personage and faire behauiour marked with diuers signes of a man of honour quality able to do good exploits where he would vndertake them neither were they deceiued herein but onely in hoping to haue him of their company who had too pious generous a hart to forget himselfe so farre Now it happened very well that the Captaine asked him onely if he were of opinion that they should be gone who answered softly that he thought it the surest way Lazarus who had his eares open to harken heard him sayd with in himselfe This is the voice of Theodosius But Theodosius is a gentleman of worth a Pilgrime of Loreto shal he in 24. houres turne thiefe May I dare to thinke so And when he could neither belieue nor misbelieue that it was he he iogged Vincent to listen and marke his voice but he spake no more for straight came their spies all sweating who sayd they must saue themselues by their feet because the Captaine or Prouost Marshal was already within the wood with 60. horsemen many footmen who stayed all the passengers Being terrified with this aduertisement they dislodged without sound of trumpet and got farre within the forrest Theodosius found the occasion he sought for sooner then he thought for hauing forsaken his horse which had broken one legge he stole out of their sight whilst they were busy in sauing themselues drawing backe to seeke some fit place to hide himself commeth by good chance to the bush where his companions were who he thought had not beene so neere no more then they looked for him as he went about to find a handsome entrance and they thought it had beene some beast for they could not see him at last he found the way and was within before they did perceaue him They thought when he entred to haue cried out and he also thought to haue done the like wheÌ„ he saw them flat vpon the ground without knowing them or being knowne as he saw their Pilgrimes staues and weeds he came and looked nearer vpon them they lifted vp their heads and then seeing and knowing each others they would yet still haue cried out they were so greatly seized with amazemeÌ„t and ioy but they had not the meanes either to talke oâ— stirre for behold incontinent all the place was filled with souldiers that persued the theeues and had already taken some of them they brought also with them houndes which hauing the wynd of the hare in the bush The Pilgrimes found in the bush did nothing but baule about them and made a terrible noyse especially after they perceaued three men who frighted them and kept them from comming neere the hare They kept such a crying that at last two men lighted of their horses and came with some footmen to see what the matter was and seeing there 3. men Lo say they before God a fine nest Theodosius escaping the theeues was takeÌ„ prisoneâ— by the Marshal One of the Archers would haue shot at them persuading himselfe that vndoubtedly they were theeues the other with held him saying they must take them aliue to examine them to confesse their Confederates so they carried them to the Prouost the dogs in the meane tyme made their prey vpon the poore hare whome they tooke with smal paine and difficulty for she had but three legges and so was Vincents dreame fullfilled point by point and Feare deuoured The prisoners had their harts lifted vp to God and the B. Virgin they were examined a part and each one told the truth of his fortune Feare deuoured and namely Theodosius but they would not belieue them for the place made them suspected the wood being no ordinary way for Pilgrimes and the rather because they were found hidden at that time and one amongst them in habit of a souldier Besides a certaine footeman one of the robbers who was taken deposed that he had seene this yong man with his Captaine pointing to Theodosius and the merchant that was squatted the day before at the fountaine of Bees being there by chaÌ„ce to demand and recouer some Merchandise that they had takeÌ„ from him affirmed that but the other day he saw the other two running about the fieldes in pilgrimes weeds and that they had spoiled him if he had not saued himselfe behynd a bush The Captaine required no more proofe than these presumptions testimonies therefore aduised them to thinke of their conscience for they had but one houre to liue Lazarus answered Syr we are in your handes Lazarus his defence and in the disposition of the diuine prouidence If God permit vs being Pilgrimes of Loreto to dye as theeues we shall receaue the crowne of our innocency and of the ignominy which we endure for Gods sake But as you are sent to punish theeues and defend the innocent so thinke it to be your duty to informe your selfe wel of the truth that you may know the one from the other we demand neither life nor mercy if we be found faulty we request onely that you would giue vs time and leasure to certify you of our innocency and our request is not vnreasonable for as you haue some coniectures to doubt of our honesty so haue you no certayne proofe of any crime Our habit at least should make you suspend the execution of your iudgement For why should we
procession at the Church of our B Lady of Guifts fell from the platforme which is before the sayd Church about 24. foot high vpon the stones they that saw him in the aire when he fell they that tooke him vp from the ground thought surely he had beene all crushed and bruised and hauing wrapped him quickly in a Sheepe skinne they found at the last that he had no harme at all and the next morning he was to the procession sound liuely to giue thankes to God and our B. Lady by whose intercession there was reason to thinke that he was preserued not only from death but also from any harme This happened in a publicke place and the chance was great and strange and yet marked but by a few for the Post of Auinion comming to Lions but some moneths after and seeing this in print denyed stoutly that any such thing had happened there and his denyall had preuailed against the truth if there had not beene some there that were eye-witnesses thereof A like accident hapned at Bourdeaux the yeare 1600. to the sonne of M. Antony Valet a renowned Physitian The like happ of Antony Valet of Bourdeaux this child being six or seauen yeares old fell out of a window foure and twenty foote high or more vpon a paued court without any hurt and how few are there in that towne that know that speciall fauour and protection of the holy Angell who as an instrument of the diuine prouidence preserued that little child committed to his custody from harme to make him a name of honour with a long life At the same towne of Auinion in the yeare 1592. by the great prouidence of God In Auinion a child found buried quicke was found by Hunters a little child about a yeare old buryed quicke in his clothes by the bankes of Durence perceauing him by the toes of his feet stricking vp whether he had put them out of himselfe or the Dogs wynding him had so discouered it and it seemed that he had been in that case aboue foure and twenty houres for they saw his eyes nose eares and mouth stopped with earth now waxen hard and dry a chance which did astonish the beholders who could no wayes conceaue how this little creature could liue so long not only without sustenance but also without breathing It was christened with condition because they doubted some saying it was not like to liue so long without Baptisme others ghossing that some vnnatural Mother or sorcerer hauing of negligence deferred tâ— baptize it was at last driuen by the Diuell to bury it in this sort that it might be depriued of life both of body and soule for a more cruell and bloudy offering to this Tyrant Mounsier Bartelesse an honorable and vertuous gentleman the chiefe Consull of Auinion that yeare caused him to be called Iohn Ioseph which second name is that he now beareth who I doubt not doth well remember the matter as also I thinke but few then tooke any great heed therof and fewer thinke of it at this present At Tolouse the yeare of our Lord 1595. the 19. of May an other elder then this At Tolouse a youth buried in the ruines of a fallen house 1595. was in a sort buried aliue and saued miraculously he was called Bernard Gentiald a youth of that town of 18. or 19. yeares old dwelling with a merchant called Syre Caluet who by good or euill chance being all alone in his masters house which was in the street of Exchange when it fell downe to the ground betwixt 9. and 10. of the clocke in the night was also taken in the fall and found an houre after on the ground in the midst of the timber and plaister full of dust and astonishment without any harme at all as my selfe did see him some dayes after in our Nouiciate How many be there at Tolouse that were ignorant of this singular grace of God shewed in the behalfe of this yong man to the end to binde him more to loue him hauing preserued his life euen in his graue as he did to Ionas and kept him from all harmâ— in so dangerous a ruine In the same month the yeare 1597. at Vitescall fiue leagues from Burdeaux certaine little rockes seated vpon the side of Garumna At Vitescal 1597. wherin were framed certaine smal houses which serued for tauernes falling downe oppressed 19. persons and there was found a little girle safe and whole betweene the legges of her father who was al crushed I think but few marked this wonder of God There be a thousand like that happen before the eyes of men which are not perceaued wherefore we must not meruaile if few did marke this transport specially at that tyme when Italy as I haue sayd was in tumult and on fire with seditions and ciuill warres of the Guelfes and Gibellines which lasted about 250. yeares Plâ—t l. 7. decâ—d 1. Trith iâ— Clâ—mâ— was the obiect whereunto most men attended and which Writers of histories tooke for the subiect of their bookes so that this small attending might be the first cause of their silence in this miracle There may be also another contrary to this and that is the famousnes and manifest knowledge thereof which often maketh Writers neglect or disdaine to write of that all the world knoweth euery one referring himselfe to his companion At what tyme our Sauiour preached the Piscina probatica was in vigour in Hierusalem and recommended through all Palestine and with good reason for that it wrought continuall miracles healing all sortes of diseases though neuer so desperate and incurable and yet Ioseph that diligent and famous Writer of the Iewes and their matters speaketh not one word thereof Ioan. 11. and if S. Iohn had not in his Ghospell made mention thereof we should haue knowne nothing of it nor yet of the miracle of Lazarus raysed from death written onely by him being notwithstanding the most famous miracle that our Sauiour wrought The same Ioseph was silent also of that prodigious massacre of Herod vpon the childreÌ„ about Bethlem which notwithstanding was a very markable history and a thing which Rome and all the world knew Macrob. l. 2. Saturn cap. 4. Dion in Caesa Aug Philo lib. 3 de Herod for Macrobius and Dion Heathens do touch it in their writings The Eclipse of the sun and that admirable darknes which happened at the passion of our Sauiour extended ouer all Palestine and was manifest in Syria Aegypt and in all the places of our Hemisphere yet neuer a Heathen wrote thereof but only Phlegon a franchised seruant of Adrian the Emperour a silence almost as strange as the worke was manifest And how many thinges haue vanished from before the eyes of men PhlegoÌ„ Orig in Mat tract 35. tom 5. S. Tho. 3. p. q 44. and remayne buried in the dust of â—unning ages which in the beginning were notorious and knowne to all the world Therefore we
life to the pilgrimages of deuotion The spirituall habits of the Pilgrimes CHAP. II. GOING on his way after he hath sayd the prayers of trauailers admited blessed the diuine Maiesty at the behoulding of the Heauens the chiefe and principall worke of his handes he shall ruminate his morning meditation to draw thereout some new tast and deuotion For this is the force of prayer to giue alwayes new light according vnto the measure and manner that it is vsed To ruminate or chew the Cudde and the proper exercise of deuout persons is often to remember in their mindes what they haue once learned to the imitation of those Beasts who in the law of God are called cleane whose property is to chew the cudde and to take thereof new gust and new substance Cleane beastes Leu. 11.3 he shall gather then a new and consequently of that he hath meditated that the pilgrimage he maketh to Loreto and all others that men make vpon the earth are but figures and similitudes of the pilgrimage that all mortall men do make from their birth to their graue and comparing the figure to the truth he shall find the one most liuely expressed and represented in the other The likenes of the earthly pilgrime to the spiritual The true Pilgrime hath alwayes in his thought the place whither he tendeth he chooseth the shortest and surest way he goeth forward without any markable stay The Citties buildings paâ—laces fields gardens places of pleasure if he musâ— needes see them yet he seeth them only as in passing by them being alwaies attentiue to his end He endureth in towne field all the incommodities and dangers of men and beasts contempt iniury hunger thirst want heat cold haile snow sometyme lying vnder the house-roofe sometyme vnder the cope or canopy of heauen sometimes merry and wel disposed somtime againe weary crazed humble patient courteous wise and circumspect in all his actions He shall find all this point by point practised in the pilgrimage of mans life The spirituall Pilgrime by those that are well aduised pilgrimeâ— these walking vpon the earth haue heaueÌ„ in their hart whicâ— is the end of their mortal course they striue walke withouâ— rest towards vertue holding the directest surest way whicâ— is that which the Catholike Church our good and commoâ— Mother doth shew vs in her great Itinerarium of the lawes anâ— commandments of God The Itinerarium of the lawes of God they make no reckoning of worlâ—ly magnificence and take with an equall mynd prosperity aduersity If their affaires goe well forward they thanke thâ— diuine prouide are without pride if they suffer shipwrack they lift their hands to heauen blesse the same prouidence They are sober in aboundance abound in want they are humble in honours and magnanimous in the midst of disgraces Finally there is no accident in the variety of this changeable inconstant life wherof he reapeth not some profit towardeâ— eternity Our pilgrime shall marke all these similitudes to thâ— true pilgrimes and shal contemplate in the figure of his thâ— forme and tenour of the other and make his profit thereof He shall also allegorize all the parts of his furniture and appartell and shall attire his soule to the likenes of his body For his Hat he shall take the assistance of God his shooes shaâ— be the mortification of his affections Patience shall be 〈◊〉 mantle or lether cloake Ciuility shall be his coate or caâ—ssacke Chastity his girdle contemplatioÌ„ meditation shall his bag and bottle the loue of the Crosse his pilgrimes staffe Faith Charity and good workes shal be his purse and mony so shall he spiritually attire the inward man of the spirit to the imitation of the Apostle S. Paul who arming the Christian souldier giueth him his furniture framed of the stuffe of such like allegories and armes forged of the same mettal Ephes 6. The shield of Verity a breast-plate of Iustice shooes of the preparation to the Gospell the buckler of faith the helmet of saluation and the sword of the spirit of God In such exercises shall he passe the after noone talking to God and himselfe making his prayers and examen as before saluting the B. Virgin in her houres saying his beads singing some hymne proper for the tyme or some spirituall song drawn out of his meditation as this that followeth A Canticle of the Pilgrimage of this world O brightsome day which makes me cleere perceiue The state of this life mortall And in my soule for to conceiue A liuely expectance of th' eternall Heere I seeke in Pilgrimes weed The way that vnto heauen doth lead This path mâ—â—â— faire I walking winde By shaddow of my pilgrimage Wherein at euery steppe I find An heauenly draughâ— and image Of my fraile mortality Tending to Eternity O mortall men who tread the ground Of this false earth disastrous As though beneath were to be found The blisse of life delicious You mâ—cke your selues this world below No such pleasure can bestow The woods affoard no fish nor wine Nor from the Sea doth timber flow In this vaine world naught els in fine But thornes and fayned fruite doth grow Of fayned ioy vnfayned griefe The fruit of this our dying life This life we lead heere in exile All fraught with danger and deceyte Resembleth passengers by Landes hostile Seeking after Heauens retraite Such was Adam and such was Eue Whilst in earthly Paradise they liue Such was IESVS though God and Man Such was MARY his Mother deare Such were all Saints both now and than In this vale of woe and feare Teaching vs to seeke by hand The milke and hony flowing land Merily then let 's march apace Vnto this Blessed Virgins Hall There shall we see the Heauens Grace Inclosed in a Chappell small And learne to be of this mayde-wife Perfect Pilgrimes all our life At night he shall take vp his lodging such as he shall find to take some rest and to get new strength of body and spirit the more cheerfully to continue his iourney the next day The second dayes Iourney The meane and way happily to performe the pilgrimage of this life is to suffer and fight vnder the banner of Iesus Christ and goe alwayes forward in vertue CHAP III. IN the second dayes iourney a good while before the Sun rise the Pilgrime shall examine his actions of the night past he shall say the Credo Pater and Aue and after continuing the matter begun he shall meditate of the meanes and manner how to performe happily the Pilgrimage of this humane life hauing already obserued in his first meditation that euery man must of necessity make it seeing that euery man is a Pilgrime vpon the earth and that some make it well of which number he desireth to be one and others ill whome he would not follow The prayer preparatory heere after shall be alwayes as before The first Preamble shall represent
is perfect for ten is a complete perfect number all vnder it receaue increase and this none and all vnder it do take their parts and composition thereof being but repetitions of the partes of ten Ten the ground of al other nuÌ„bers or whole Tens 11. is 10. 1. 12. is 10. and 2. and so vnto 20. 20. is twice 10. 30. thrice 10. 100. ten times 10. 1000. a hundred times 10. 10000. is ten times 1000. a 1000000. is ten tymes 100000. and so forth infinitly in the composition of these numbers Ten is found to rule as the perfection of all It is ther fore a signe of the perfection of the law Psal 32.2 Psal â—49 3 which Dauid signifyed by his musicall instrument by his Harpe tuned with ten strings vpon the which he sounded the prayses of God The Pilgrime hauing learned al this shall say the law of God is perfect it is reason then to eÌ„deauour to performe it perfectly for how much better is the musicke so much better should it be song And this is that which God in plaine language sayd vnto Abraham â—oâ— 17.1 Matth. 5. Walke before me and be perfect And by the mouth of his Sonne to his Disciples and in them to all Christians Be yee perfect as your heauenly Father is perfect That is Goe foreward to the greatest perfection you can and follow as neere as you can the actions of your heauenly Father And he shall obserue that the Creatour marking the labouring parts of man with the same number hath made his handes and feet with ten toes and ten fingers to teach him by a naturall and domesticall document the perfection that should be in our works The affections are the feeet of the soule signifyed in our handes the executours of the Law and in our affections the feet and carriers of our soule in the way of the sayd law for they carry our soule to the execution thereof as our feet carry our body from one place to another He shall also conclude thus that seeing God would haue vs aspire to the perfect obseruation of his law that it may be perfectly obserued and that to the same end God will not faile to furnish that good will he hath giuen vs with necessary grace for otherwise in vaine had the law beene giuen if it could not be kept as in vaine is that musicke which cannot be song and the Law-maker should be vnwise to coÌ„mand that which cannot be obserued and vniust to inflict punishment vpon those which do not performe that which is not in their power These are the conclusions which the pilgrime for his profit and instruct on shall make of the first point of his meditation In the 2. point he shall consider another diuision of this law into two Tables The Law giuen in two Tables whereof the first concerneth the worship of God contayning the three first commandements the second that which appertayneth to our Neighbours comprised in the other seauen which diuision shall giue him to vnderstand that thinges pertayning to God must first enter into consideration and after that which concerneth men The third and fourth point of the precedent Meditation The loue of God and of our neighbour is the end of the Law and the obseruatioÌ„ of the law is proofe of the same loue Motiues to the loue of God CHAP. VIII IN the third point he shall obserue The end of the law is the loue of God that the commandements of both the Tables are giuen to exercise vs in the loue of God and to make proofe and tryall thereof by doing what is told vs as well for his seruice and in consideration of his greatnes as for the good of our neighbour for that he wil haue it so So that the groundes and end of the whole law is the loue of God teaching vs by the three first commandments to loue him in himselfe and for himselfe and by the other seauen to loue him in his creatures louing our Neighbour for the loue of him Therefore our Sauiour the soueraigne supreme interpreter of his owne law for he it was that before had giuen it to the Hebrewes reduceth all to Loue as appeareth by his answere he made being asked by a certaine Doctor what was the great commandement of the Law Matth. 21 Marc. 12 Luc. 10. Loue sayth he thy Lord thy God withall thy hart withall thy soule with all thy spirit and with all thy strength This is the first and great commandement and the second is like vnto this Loue thy Neighbour as thy selfe And concludeth All the Law and Prophets depend of these two Commandements S. Paul deliuereth the same doctrine Rom. 3. Charity is the fullnes of the Law This is the bond of perfection And againe The end of the Commandement is Charity out of a pure hart Coloss 2. a good conscience and vnfayned Fayth Al the law then consisteth in loue and charity and is giuen for loue That the obseruation thereof is a true meane to make proofe and triall of this loue towardes God the same Sauiour sayth in plaine termes of affirmation and negation If you loue me keep my Commandements He that hath my commandemeÌ„ts and keepeth them is he that loueth me he that loueth me not keepeth not my wordes And his well beloued Disciple S. Iohn sayth This is true Charity to keep his CoÌ„mandements And He that sayeth he knoweth God and keepeth not his Commandements is a lyar And S. Gregory sayth plainely Greg. hom 30. in Euang That the execution of the worke is the proofe of loue Wherof the deuout pilgrime shall conclude that it is not inough for to loue God duly to belieue in him but we must keep and practise his Commandements for Fayth without workes is dead Iac. 2. sayth S. Iames. The liuely fayth is that which is quickened with the fire of Gods loue which loue cannot be without mouing and stirring for it is an heauenly fire the worke is the true touch-stone of loue In the fourth point the Pilgrime shall set before his eyes some motiues to stirre him vp to the loue and seruice of God A motiue to the loue of God He shall consider who this Lord is hauing found by faith that he is an essence of infinite bounty beauty and wisedom a Lord most puissant rich and liberall he shall confesse it is a duty more then iust to loue seeing there is nothing more naturall to man nor more facile then affection for no man of what estate soeuer can liue without louing somewhat where should we rather fasten our loue Loue is a naturall affection then vpon an obiect so infinitly amiable Vpon bounty beauty wisedome it selfe and that bounty beauty wisedome infinite Vpon whome can we better employ our feare and respect then vpon a Lord that is Almighty Or where may we better bestow our seruice then to the honour of him of whome commeth all
ordered that this Name may be a defence to vs against our enemies a solace of our sorrowes in this mortall pilgrimage the oyle and remedy of our woundes and in the end our life and saluation The Pilgrime hauing thus prayed shall heare Masse at his tyme shall finish his accustomed deuotions of the morning The After-dinner and Euening of the nine and twentith Day A Meditation Of the Adoration of the three Kinges CHAP. XXXV IN the euening after Euensong the Pilgrime after the two precedent mysteries shall meditate of the Adoration of the Kings those notable first Pilgrimes of the Paynims come out of the East by the inspiration of God to adore the King of the Iewes at the place where they should find him borne of whose birth they had a reuelation in their CoÌ„ntry without knowing in particuler where it should happen For ground of this meditation he shall consider how these Magi were men skillfull and learned in humane The learned amoÌ„g the Persians were called Magi and diuine things whether they were of Persia or Arabia or of any other country of the East where they called such people Magi as many Writers tell vs. And though these were men curious yet no coniurers according to S. Agustine They were also Kings as the preparations and presents they brought did declare for meane personages had no meanes to come so farre to offer gold incense and myrrh and therefore also they were Magi Tert. l â— Iud. Plin. l. 30. c. 1. 〈◊〉 l. 1. de 〈◊〉 for the Roialty could not there be without this Magia in the East none might be Kings but Magi and learned folkes as amongst other authors one of our Doctours do note And they are by the Euangelist rather called Magi then Kings for before God the name of Sage is more honorable then the name of King This ground being layd the first point of the meditation shall be to contemplate these holy Kings coÌ„ming out of the East into strange couÌ„try moued heerunto first by the inspiration of God as Abraham left his couÌ„try to come into Canaan secondly by the Prophesies as well of Balaam their Ancestor who prophesied of a starre that should arise out of Iacob as of the Sybills who had most playnly written Num. 24. that there must be borne a King of the Iewes Ci ero 2 â—â—uin Sueton. in Oâ—tau c. 94. in Vespas who should rule all the world It was also about that tyme a common bruit ouer all the East as profane Authors themselues doe testifie Cicero Suetonius and others Thirdly they were moued and forcibly driuen to vndertake this voiage by the visioÌ„ of the extraordinary starre which did appeare to them in the East whereof they had heard the foresayd Prophesy of Balaam had long expected according to our Doctors as a signe of this King borne They came then to Hierusalem as to the chiefe and Metropolitane Citty of Iudea there to learne this newes Num. 24. they aske for him that is borne King of the Iewes The earthly King entred into a rage and fury enquireth also with them Chrysos Hier. in Matth. not to adore with them but to kill him if he could he assembleth the Doctours he demandeth of them who should answer the truth he did all prudently sauing what was the principall for he enquireth exactly after the truth but will not imbrace the truth They al tell that this King must be borne at Bethleem he exorteth them to go and to aduertise him when they had found him he feygned that he would be good to destroy goodnes it selfe They goe on and are guided by the new Starre which had brought them from the East which lead them euen to the house where the King they sought was they find him they prostrate themselues before him they adore him they behould a little Child they belieue a great King a small port and a great Maiesty a mortall infant an immortall God and by their presents of Gold Incense and Myrrh they do homage as to a King adore him as God and confesse him to be Man And in this comming and adoration was accomplished what Isay prophesied Isa 60. Arise Hierusalem and be thou enlightned for thy light is come the glory of thy Lord hath appeared vpon thee and the Gentils shall walke in thy light and Kings in the brightnes of thy birth Psalm 71. And King Dauid The Kings of Tharsis and the Ilands shall offer guifts the Kings of Arabia and Saba shall bring their presents he shal liue and the Gold of Arabia shall be brought vnto him Then O Christians soule instructed in the house of God adore this King seeing these poore Paynims coÌ„ming out of the darkenes of their Paganisme Vide S. Chrys hom 14. in 1. Cor. 10. are come to adore worship him after so many wonders wrought seeing they did adore him being a child adore him prostrating thy selfe before him and offering thy selfe as they did and after offer thy presents for first he regardeth the hart and then thy guifts so he cast his eye vpon Abell Gen. 4.4 and after vpon his Sacrifice adore him with fit and conuenient presents with the Gold of Charity with Incense of deuotion with Myrrhe of Purity offer him thyne vnderstanding thy will and thy memory thy spirit humbled thy will ordered thy flesh mortified to confesse loue and serue him as thy true God and true Redeemer The second point of the Meditation A demonstration of the Power of Iesus in the adoration of the Kings CHAP. XXXVI THE second point shall be to consider how the Sonne of God did heerin an act of an Almighty King although he appeared low and humble The Kings of the earth when they are crowned and take possession of their kingdomes are visited by diuers Embassadours and honoured by forren Princes Here our Sauiour entring into possession of his spirituall kingdome is not only honoured by Embassadours but adored by the Kings theÌ„selues comming vnto him in person Meruailous coniuÌ„ctions Of which worke the contemplatiue soule shall take occasion to consider the meruailous conioyning of things most different which our Sauiour made in all the parts of his life And euen as he had maried into one person two naturs infinitly distant the natures of God and man to be a mediator God and man betwixt God meÌ„ so hath he alwayes ioyned diuine actioÌ„s to humane and testified the truth of these two natures by the diuersity and encounters of workes directly opposite In his Incarnation it was an act of great humility abasement that God was made man yet was it a most high worke that this man was borne without man by the power of the Holy Ghost of a Virgin In his Natiuity was seene the Son of God borne in a stable hauing lesse then the least among men but the same is song by the Angels and adored aboue by the immortall spirits
suppose you could better penetrate then I. I stayed with great contentation in the first words of our Sauiour wherewith he did beare off the first assault of the enemy saying Matth. 4. Man liueth not only by bread but by euery word that proceedeth out of the mouth of God That is as I haue heeretofore heard our Preachers say by whatsoeuer God will nourish vs with all For in this answere I perceaued the wisedome goodnes and power of God who both could would and knew how to giue meanes to liue not only to man but to all creatures whereof some are nourished with herbes some with fruits some with water others with wind Man hath all the world and all creatures for his prouision and sometyme is miraculously sustained 3. Reg. 17. euen by the beastes themselues as Elias by the Crow yea euen by direction of beastes such as are hurtfull pernicious to the life of man as not long since I heard a notable example of a Pilgrime who was nourished diuers wayes with a stone which serpents had shewed vnto him Theodosius knoweth wel this story for he told it once in good company and if it please him to renew the memory thereof vnto vs he shall so farre solace our way Truly sayth Lazarus looking vpon Theodosius you may not refuse this liberall offer Theodosius answered seeing that Vincent is in company and hath so good a memory as to remember a history that I tould foure years since me thinkes he should rather pleasure and recreate the company therewith I remember that I haue forgot it replyed Vincent if you will haue me recite it first help my forgetfullnes and after I will do my best I see well quoth Theodosius Lazarus is lead away by Vincent and I must be condemned by them both to tell this history I am content to beare the sentence but if I performe it ill your eares shall beare the paine and pennance If I remember well sayth he then heare it as I learned it of that venerable Prelate Iohn Fisher an Englishman Bishop of Rochester A Pilgrime together with a serpent nourished with a stone in the booke which he put forth in the yeare 1526. against Oecolampadius the Heretike there he sayth that he learned it of Vesalius Groningensis a Frizlander a man of good learning and credit That a certaine Priest went into Italy about the beginning of winter yet it happened that one day in very ill wether walking vpon the Alpes he lost his way and turning heere and there at last descended into a valley Roff. l. 4. c. 22. con Ooecolam hoping there to find the right way where if night should surprise him he might also find some corner to couer himselfe from wind and snow but looking on euery part he found no issue or way to get out all the ground being couered with snow For his bed he espied a little hole on the right hand wrought naturally within the Rocke and a little plaine before it there he cast himselfe as into his graue not looking to liue for he had neither weapons nor munition to sustaine the siege of two so great enemies as cold hunger which already began to buckle with him and must needes shortly presse him without mercy and take him with out striking a stroke The Moone was at the full by good fortune began to shine the heauens waxing cleare a little after he had set himselfe supperles in his bed of stone he waked almost till midnight when he saw a troupe of great Serpents which came towardes his denne trayning al along the snow he was frighted at this sight and blessed himselfe and did not thinke that they had beene serpents indeed because he could not conceaue any naturall cause that should make them leaue their holes at this tyme and thus trayne vpon the snow and it came in his mind to thinke that it was some illusion of the nights fancies or perhaps some wicked spirits who came in that figure to disquiet him so he blessed himselfe againe and recommended himselfe with all his hart to God the B. Virgin The serpents approached and came to a stone close by his denne they go about it after they come to it and licked it He sate looking when they would leape on him entring into his denne to deuoure him But when they had taryed a while licking the stone they returned the same way they came He thanked God that he was deliuered from this feare and slept a little the rest of the night and was all the next day without eating or seeing any thing but the whitenes of the earth and the light of heauen In the second and third night at the same houre the serpents came againe and hauing done as they did before returned Then he persuaded himselfe that they were very serpents but he could not tell the cause why they should licke the stone In the meane tyme he was almost starued with hunger and thought that perharps those beastes did shew him what he should do to sustaine himselfe Therfore he goeth to the stone putteth his mouth to it and licketh it and as soone as he had licked it a strange thing he felt himselfe strengthned both against hunger and cold as if he had taken some restoratiue or some strange meat and in this sort he sustayned and defended himselfe all the winter long and a part of the spring vntill the moneth of April when the snow beginning to melte and the wayes to open he heard the voice of passengers whome he followed and set himselfe in way with them to finish his iourney Behould what you demanded of me and surely Vincent had good occasion to note the prouidence of God in those wordes of our Sauiour for it is easy to see in this example that God is all mercifull and almighty hauing alwayes care of his creaturs able to maintaine them not with bread only but of whatsoeuer shall please him yea euen with stones if he will And therefore Sathan though he were crafty on the one side in giuing the assault where he thought likelyest to haue sped The folly of the diuell he was notwithstanding a great foole on the other side in thinking it necessary to turne stones into bread to sustain the body it being as easy for the Sonne of God to draw nourishement out of a stone without bread as to turne a stone into bread for nourishment Loe quoth Vincent you are discharged of your history and I am contented Truly sayth Lazarus you haue reason to be contented and I know not whether we shall haue so good a dinner againe to day as Theodosius hath giuen vs for besides the spirituall refection he hath giuen vs also a good lesson teaching vs to expect with great fayth and confidence the assistance of our Sauiour both for body and soule in all our necessityes But sayth Theodosius seeing you would breake your fast vpon that little I had in the sacke of
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
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
though we haue aboundance of euery thing els This sayd the steward came three or foure pages with the seruaÌ„ts did streight set bread vpoÌ„ the table euery man began his quarter laughing and eating The Count as he was generous respectiue to his Father tooke in very good part this aduertisement and others with him and remembred very well the corne fields which the riders had trampled euer after This history I heard a good while since coming to Auinion by Roane It is indeed quoth the Marquesse worthy of the wisedome and worth of that nobleman Lazarus making an end and this is Syr quoth he that I haue to say of Loreto that I haue learned of this honourable company so held his peace Euery man was rauished with the memory iudgement and eloquence of this Pilgrime hauing so well remembred and so faithfully repeated all that had beene sayd and with so high a flight had raised their earthly sportes to a sense and rebound so spirituall and diuine But aboue the rest the Baron had with his eares and hart deuoured his discourse specially obserued what he sayd of the knight hurt and healed by a vow made to our B. Lady thought verily that the deuotion of this her Pilgrime had froÌ„ heauen succoured him in that encounter with the wild Bore But the Marques seeing that Lazarus had don sayd vnto him Syr with your histories and notable miracles you haue giuen vs a heauenly lesson for huÌ„ting vpon the same discourse which you heard of vs but more christian like and happily purifyed and of earthly made heauenly you haue taught vs to raise our selues vp from the earth and to draw from our corporall hunting an immortall profit wherof in truth we thinke litle except my brother here of S. Leo who handleth his bookes holy meditatioÌ„s as for vs for the most part of our time we cary our thoughts only to the floure of the earth and where our senses end there are the bounds of the cogitations of our soule and insteed of being ruled by reason we are led by our sensuality euen as hunters by the beasts they pursue Lazarus answered Syr your goodly actions and prowesse and the good order of your family and the good education of these gentlemen your children do well declare that what you haue sayd is of humility and the credit and authority you haue with our most Christian King do sufficiently testify that your thoughts know how to ascend but modesty is alwayes a goodly companion of vertue and of nobility The Abbot herupon addressing himselfe to Lazarus answered Syr we cannot deny nor dissemble it Our Nobility is not so deuout nor so spirituall as they should be and as they haue beene in the time of our Auncestours It is the miseâ—y of our age loaden with vices by reason of heresy which hath brought confusion and wast of soules and good workes these last wordes put fire and tinder in the eares and tongue of the Tutour as expressely spoken against him and as on the other side he tooke his leuell he rose all cholerike desiring the Marquesse to permit him to speake one word and as the Marquesse had licenced him he began to speake Tony the foole came into the chamber crying with full mouth Gaffer Marquesse thou art full and well at thyne ease but thy seruants haue not supped as thy selfe euery man began to laugh The Tutour began Tony interrupted him againe and sayd Cime thou wilt alwayes be disputing thou wilt one day be beaten so went his wâ—y here euery man laughed againe and plaid vpon the Tutour and his scholler that had admired the discourse of Lazarus wished him a hundred miles of at last with his importunity they let him speake and thus he spake addressing himselfe to Lazarus Maister Pilgrime Cimes obiectioÌ„s against miracles I confesse you haue told many pretty fine things but that which you set so forward of miracles is subiect to caution and must passe the examen of good spirits If these gentlemen who be Romane Catholikes do belieue you I report me to themselues for my part I can not belieue them and am therefore well grounded both in scripture and in reason The scripture doth aduertise and warne vs that in the later times Antichrist should worke miracles and not the Church of Christ they being neither necessary nor profitable and therefore what you alledge of all these miracles may be put amongst tales told for pleasure and specially this last wherewith you haue shut vp the mouth of this company Reason and Philosophy teacheth me that it is not possible for a man to liue hauing his bowels burst and you tell vs of a man that walked from one place to another carying his bowels pulled out of his belly in his hands who will belieue this You may sell this marchandise to them that were neuer at the faire to simple men and not to men of iudgmeÌ„t I haue many things more to say but I wil not abuse the eares of these gentlemeÌ„ neither is there any need for this sufficeth in grosse to refelâ— all you haue broght in retaileÌ„ without yielding any sufficient reply and thus farre the Tutour The Marquesse looked vpon his brother and he vpon Lazarus as inuiting him to answere others murmured and sayd this maÌ„ was senselesse Lazarus addressing himselfe to Monsieur S. Leo sayd vnto him Sir if it were a hard matter to answere this good Monsieur I would entreate you to employ the helpe of your learning to defend the honour of our Religion according to the profession of a Doctour Ecclesiasticall Prelat to whome this office appertayneth and not vnto a man as I am but seeing that with the knowledge of the onely rudiments of Christian Religion the obiectioÌ„ which he opposeth as a fearfull engine may be reiected I beseech you that none but my selfe may be presented to this charge The Abbot and the Marquesse smyling sayd vnto him Syr we hold our selues assured there will need no other help but yours to answere this matter but we hope you will not deale so hardly with Monsieur le Cime as you did with your other aduersary htat killed the Barons horse Syr replied Lazarus I can not though I would for I haue neither sword nor staffe looking on the Tutour with a sweete and friendly countetenance answered him in these termes Syr I will not say that your selfe alone would therefore discredit and discusse what that beene said of miracles An answer to obâ—ectioÌ„s to appeare in your contradiction and examen of a better of vnderstanding and of more aduised iudgement then all the gentlemen of this company who did belieue them It shall suffice me without touching your intention to shew that they did well in belieuing the truth and that you haue opgned it without ground you say that the Scripture doth warne you that in the later times Antichrist shall do miracles not the