them behould heere one oppressed with the burden of his sinnes cryeth at thyne eares from the bottome of his hart If this thy Clemency be accustomed to preuent sinners and to receaue them into thyne armes to shew them mercy then behold one who casteth himselfe at thy feet confounded at his owne faults crying that he hath sinned against heauen Luc. 15. which he dareth not behould against thee to whome he dareth haue recourse hoping in thy mercies Heare my crye Luc. 18.15 O Father of mercies and receaue to mercy thy prodigall penitent sonne and who hast giuen me courage and strength to visit thee in this little-great house of thy Sonne Iesus Christ and kisse the walles and doores of that sacred Chamber which he and his mother haue sanctifyed a thousand wayes graunt me grace by the infinit merit of thy Sonne and of the glorious Virgin to serue thee all the dayes of my life with an entire and perfect hart And if I may be worthy to lift vp my handes to thy holy heauenly Throne for the body of thy Catholike Church For the whole Church whereof by thy grace I am a child and for those thou hast made worthy and principall members of the same I beseech thee O Lord for all the sayd Church in generall defend it increase it sanctify it according vnto thy power and mercy I beseech for him who in the same holdeth as from thee For the Pope the keyes of heauen that he may perfectly and faythfully gouerne this Common-wealth of thy house to thy honour and glory and the profit of the flocke committed to him for the Princes and Pastours who do assist him and vnder his authority haue the gouernement of souies For the Prelats that they may wisely instruct and faithfully defend their flocke and charitably feed them vnto life euerlasting For all Kinges and Christian Princes For ChristiaÌ„ Princes who vnder the protection of thy prouideÌ„ce do coÌ„mand the people that as true Fathers and Protectours of the publike good they may carry the raynes and gouernement of their earthly policy which thy power hath put into their handes may vse iustly the sword which they beare for the defence of Innocency and punishment of wickednes For the most Christian King his deere Queene the Princes of the bloud and all the Royall house and Realme For the King assist them O Lord with thy fauours and graces remembring the seruices which thy holy Church hath receaued of their Ancestours and of the French nation hauing heertofore often left their houses and countrey not sparing their goods nor their bloud to go buckle with the Squadrons of the enemyes of thy name and to replant the banner of the Crosse in barbarous Countryes But specially I present my most humble vowes prayers for this noble Fleuron-de-Lys Monsieur the Dauphine thy guift For the Prince and the hope of the Crowne of France Make him great in wisedome valour piety and in all those vertues which gaue the title of Most-Christian to his Ancestours the name of Great to Charlemaine S. Lewis the place and honour of a Saint in the Church of God to his great GraÌ„d-father Lewis the IX Make him great and holy on the earth there to be a stay and bulwarke to the Catholike faith the ioy of his Father and Mother the honour of the nobility and of his house and the rest and repose of his people that he may reigne one day in heauen in the rank of thy greatest Saints Assist the sonne who hast assisted the Father so many wayes and so meruailously that France vnder him may shine in piety abound in peace florish in glory and may be thy chosen Kingdome and the French nation thy well-beloued people I beseech thee Lord for all those to whome I am bound in any title whatsoeuer For benefactours of bloud benefits friendship or otherwise and who haue hope in my prayers for my Parents my friends For frieÌ„ds and enemies my enemies make them partakers of thy graces and me worthy to obtaine some thing for them O heauenly Father O mighty Sonne my soueraigne Lord and Maister equall to thy Father in power and bounty O Holy Ghost the bond of both To the B. Virgin O ineffable Trinity harken to my voice and heare my prayer O glorious Virgin the principall worke of this one and of these three most happy Mother faithfull Aduocate carry this my voice and prayer to the Sanctuary of this supreme Maiesty who hath made thee so great in heaueÌ„ and earth Obtaine for me an hart and forces to serue thee as a true Pilgrime all the tyme of my mortality to praise blesse and adore his greatnes and goodnes for euer in the Kingdome of heauen in the company of thy selfe the Angels Saints of al those for whome I am to present my humble requests This is the prayer I make to thee in thy holy Chamber departing from thence Adieu sacred Chamber Adieu noble little Palace Adieu pretty house more large then tâ—e whole world more rich then the Orient more pleasant then Paradise vpon earth The remembrance of thy Altars of thy pauements of thy walles and of thy wonders shall remayne alwayes planted in my hart as a liuely and pregnant memorial to stirre me vp to yield honour prayse and immortall thankâ— to the Sonne and the Mothet who with their honour haue made thee so honourable The After-dinner and Euening of the 30. day and the ninth of the Pilgrimes aboad How the Pilgrime departed from Loreto CHAP. XLII AFTER his spirituall refection he shall take his leaue of his friends bid them farewell thanking them and recommending himselfe to their prayers and taking necessary instructions for his returne and he shall not forget to doe some markeable Almes if he be able and hauing taken his corporall refection he shall depart in good tyme with a resolution to suffer much more for our Sauiour For in what measure he hath receaued new graces new light and forces he should also labour and do more in proofe and tryall of his loue for him in all occurrences For his Itinerarium and guide of his iourney he shall haue the Ten dayes of Lazarus The ten dayes of Lazarus which are the ten dayes iourney following whereby he shall take example and direction in the exercise of his deuotion in his way If the number of dayes be too short he shall diuide the meditation of one day into more to haue inough or shal take them els where and if he may returne in lesse tyme he may choose what will be fittest for him and leaue the rest and what is sayd of this third part of the ten dayes of Pilgrimage of lengthning or shortning the meditations according to the way may be practised in the precedent parts also THE RETVRNE OF THE PILGRIME OF LORETO Or the Ten dayes iourney of Lazarus The one and thirtith day of the
whilest you haue light least darkenes do apprehend you And againe by one of thy Scribes Doe iustice before thy d parture Ioan. 12. Luc. 19. Eccles 14.17 for there is no food to be found in hell These are thy aduertisements most excellent and most worthy of a prudent valiant Capitaine for they comprehend and teach all that is necessary well to defend our selues well to fight and to ouercome well to liue and well to dye Graunt then O my soueraigne Lord that I may follow this point by point execute with a faithfull and constant obedience all that thy loue wisedome hath aduised me for my saluation that my life may be nothing but a prudent and continuall preparation to death my death a doore to life euerlasting The After-dinner and Euening of the eighteenth dayes Iourney Diuers sentences of Death CHAP. XLI THE rest of the day the Pilgrime shall passe his tyme way Psal 101.4.12 meditating some sentences of the Scripture or the holy Fathers written of this subiect As are My dayes haue sailed as a smoke and my bones haue withered and dryed vp like small stickes My dayes haue passed like a shaddow and I haue withered like grasse Iob. 14.5 And againe The dayes of man haue passed and the number of his monthes are in thy handes thou hast set boundes which he cannot passe 1. Pet. 1. And againe All flesh is grasse and the glory thereof like the flowre of the field Eccl. 9.12 the grasse hath faded and his flower hath fallen And man knoweâ—h not his end but as Fishes are taken with netts and Birds with snares so are the children of men taken in an euill tyme when it cometh sodainly vpon them Eccl. 9.10 And againe Labour and doe well with thy handes while thou canst for in the graue whither thou goest there is neyther worke nor industry nor knowledge nor wisedome Aug. l. 50 hom 27. Also The gate of pennance is open to vs and the day of death hidden from vs that by despaire we doe not increase our sinnes Item All the rest of our good and euill is vncertaine onely death is certaine Item Idem de verb. De. serm 21. de ciuit l. 13. cap 10 All the tyme of our life is but a race to death With thâ—se sentences and the like he may also remember the happy death of many persons Martyrs and others borne to heauen dying to the earth of diuers wicked men who by disastrous death haue begunne their hell in this world and so he shall passe this day and the next night and euery night after when he goeth to bed he shall remember death and his graue represented by that action and place for sleep is the image of death as the bed is the graue Death is a long sleep and the graue a long lying sleep and the bed are transitory death the graue firme and lasting The nineteenth Day A Meditation of Iudgement Particuler and Generall CAHP. XLII AFTER death sayth S. Paul followeth Iudgment Heb. 9. After the death of euery one in particuler cometh particuler Iudgement after the generall death of all men The Meditation of iudgemeÌ„t profitable commeth the generall Iudgement The memory and meditation of these two is a strong bridle to hold men from sinne a sharp spur to incite him to pennance and to prepare his pleas and books before he be presented to the examination of a Iudge so iust wise and mighty as he that must heare and iudge him Therfore the Pilgrime shall help himselfe with this consideration to cleare himselfe before the iudgment come and also to make him worthy to enter into the Sanctuary of that noble house the end of his Pilgrimage and to visit it with the profit of his soule The Prayer preparatiue as alwayes before The first Preamble for particuler Iudgement shall be to imagine a soule gone out of the body Matth. 25. as presented before God to be iudged and for the general to behould Iesus Christ coÌ„ming in maiesty accompanied with Angells and Saints to make a publike triall and iudgement of all mortall men both in bodyes and soules and to reward or punish euery one according to his workes good or bad The second Preamble shall demand a holsome feare of this fearefull day The first point shall be to meditate the sentences of Scripture that make mention of that day with some great exaggeration of speach as that Sayings of this IugemeÌ„t 2. Cor. 5.10 Heb. 10. Psal 142.2 Iob. 3. 2. Pet. 4.18 VVe must appeare before the Tribunall of Christ that euery one may receaue in his body as he hath done good or bad And It is a horrible thing to fall into the handes of the liuing God The wordes also of Dauid who though he were an holy man yet trembling at the expectation of that day he sayd Lord enter not into iudgement with thy seruant for none liuing can be iustifyed in thy sight And of Iob VVhat shall I doe when God shall rise to Iudgement and when he shall aske what shall I answere And of S. Peter If the lust shall hardly be saued where shall the sinner appeare With which sayings the soule shall spurre forward her selfe saying If the Saints haue so feared this iudgement what shall I poore sinnefull creature do The maiesty of the Iudg. The second point shall bring in consideration the quality of the Iudge wise to know all iust to punish all mighty to execute all his Iudgements and Decrees Whose power none can escape whose wisedome none can deceaue whose equity none can bow Aug. l. de 10. chordis c 1. 2. Innoc. l. 3. de ciuit mundi and from whose sentence none can appeale as the Doctours say And if we tremble before a Iudge whoÌ„ we thinke will not be corrupted what shall the Proud doe before that Iudge who infinitly detesteth that vice What the couetous before the supreme bounty and liberality The Lecher before Purity it selfe What other sinners before him who is the Capitall enemy of all sinne The generall iugement The third point shall set before our eyes that dreadfull generall Iudgement whereof holy men speaking could not find wordes great inough proportionably to expresse the greatnes of it Sound forth sayth one of them sound forth the trumpet in Sion cry out on my holy mountaine that all the Inhabitants of the earth may tremble for the day of our Lord coÌ„meth it is at hand Seph 1.4.15.16 a day of darknes and obscurity a day of cloudes and tribulation And another The great day of our Lord is after this day this is a day of wrath a day of tribulation and anguish a day of tumult and desolation a day of darknes and obscurity a day of cloudes and tempestes a day of the sound of trumpets and alarums This is the day which properly is called the Day of our Lord. The day of Iudgement when the
tempore Chyrs l. 2. de orando Deo Prayer is a conuersion of the hart of God sayth S. Augustine It is a demand of some good thing sayth S. Basil S. Iohn Damascene comprehending them both sayth Prayer is an eleuation of the spirit vnto God and a demand of things conuenient Prayer sayth S. Gregory Nâ—ssene is a contemplation or talke of the holy soule with God a contemplation of inuisible thinges a certaine fayth and beliefe of things we should desire it is an angelicall state vocation an increase of good and subuersion of euill It is the key of heauen sayth Augustine and the sinnewes of the soule This is sayth S. Chrysostome the instrument that should alwayes be in the Christians hand day and night in the towne and field in prosperity aduersity in peace and warre in health and sicknes and in all thinges It is good reason then to learne the manner of praying well It appeareth by the foresayd definitions that the essence and foundation of true prayer consisteth in the soule that which is made with the mouth and voice only deserueth not the name of prayer It is the language of a Parrot that speaketh it knoweth not what Prayer of the spirit speaketh properly to God and maketh himselfe to be vnderstood as an Angell though the lips stirre not and he cryeth aloud to God in profound silence Exod. 14.15 Moyses moued not his lippes when God sayd vnto him Why cryest thou It was the crye and voice of his prayer which he then made in the closet of his hart The prayer of the mouth is not good except it be caried with the wings of the spirit both togeather make a perfume that pierceth the heauens a sacrifice most acceptable to God and a pregnant request to obtaine whatsoeuer shall be demanded of his Maiesty The inward is the roote and fruit of deuotion the outward is the flowre and budd To doe it well he must learne to meditate well for meditarion and contemplation do illuminate the vnderstanding do heat the wil eleuate the soule to God and ioyneth it to his loue which is the very essence and vigour of prayer Fire is kindled in my meditatioÌ„ sayth Dauid that is to say My prayer shall be feruent if I meditate well To meditate Christian-like is to discourse in the vnderstanding of some diuine subiect of the creation of the world of the Natiuity of the Sonne of God of his death of his resurrection of the purity and humility of the B. Virgin Mary of some vertue or vice of death iudgement hell heauen and such like matters This discourse is made in noting the causes The discourse of Prayer and effects and deducing conclusions agreable to the honour of God and our good For example meditating of the creation of the world I obserue that God is the supreme cause of all thinges who hath made all of nothing by his only word that heauen and all the creatures with them are the workes of his power wisedome and bounty heereof I conclude Conclusion of our Prayer that he is almighty hauing brought forth such goodly effects of nothing all wise hauing so diuinely ordered them all good in hauing giuen them all to men againe I conclude that I am bound to feare him as my soueraigne Lord adore him as the supreme wisedome and loue him as the infinite bounty and to serue him with all my hart and with all my forces as my Creatour my King my Maker my Father and my all in all By this discourse my vnderstanding is delighted in the meruailous workes of God my will is warmed in his loue and of them both my soule taketh a tongue to speake vnto him and maketh her prayer adoring his greatnes admyring his wisedome magnifying his bounty casting her selfe into the armes of his holy prouidence declaring her infirmityes offering her abilityes her vowes teares sighes and desires and al that she hath demanding what she hath not perfect humility fortitude patience charity and other vertues and finally drowning her selfe in praying to this supreme Deity as before she did in meditating Contemplation is a regard of the eyes of the soule fastened attentiuely vpon some obiect DefinitioÌ„ of Contemplation as if after hauing meditated of the creation she should set her eye of her vnderstanding fast and fixed vpon the greatnes of God vpon the beauty of the Heauens or hauing discoursed of the passioÌ„ of our Sauiour she behouldeth him present seeth him crucifyed and without any other discourse perseuereth constantly in this spectacle Then the soule doth contemplate vpon her meditation CoÌ„templation more theÌ„ Meditation so that contemplation is more then meditation and as it were the end thereof and it groweth and springeth vpon it many tymes as the braunch doth vpon the body of the tree or the flowre vpon the branch For the vnderstanding hauing attentiuely and with many reasons to and fro meditated the mystery and gathered diuers lights togeather doth frame vnto her self a cleere knowledge wherof without further discourse one way or other she enioyeth as I may say a vision which approcheth to the knowledge of Angells who vnderstand without discourse although it may so happen The knowledge of Angels that the deuout soule may enter into contemplatioÌ„ without any meditation going before according as the diuine wisedome shall affoard her inward obiects after the manner of visions as it did often to the Prophets and his most familiar friends and seruants or els where the party himselfe doth choose some one where he feeleth greatest gust and there stayeth without stirring It may happen also that meditation may follow contemplation as if one hauing attentiuely beheld an obiect doth thereof afterward ground some discourse as Moyses did Exod. 3.3 when hauing seene the visioÌ„ of the burning Bush he approched discoursing why it consumed not Heereof we learne the difference betwixt these two actions The difference between contemplation meditation for meditation is lesse cleere lesse sweet and more painefull then conteÌ„plation it is as the reading of a booke which must be done sentence after sentence but contemplation is like casting the eyes vpon a picture discerning all at once Meditation is like eating Contemplation like drinking a worke more sweet cooling and more delicate lesse labour and more pleasure then eating is For he that meditateth taketh an antecedent doth behould weigh and consider it as it were shewing the meate with some paine and afterward doth gather conclusioÌ„s one after another as it were swallowing downe of morsells and taketh his pleasure by peeces but he that contemplateth receaueth his obiect without paine swiftly and as it were altogeather as if he tooke a draught of some delicate wine such is Meditation and such is Contemplation All prayer therefore and all eleuation of the spirit for to carry it selfe with a strong and swift flight before the throne of the diuine Maiesty must be carryed by them or by the
the good we haue in body and soule and in all the whole world and at whose handes we expect eternall felicity By these such like discourses the Pilgrime shal kindle the fire of his meditation to heate himselfe in the loue of God and to make his soule diuinely amorous of him whome he is bound to honour and serue withall his hart and all his strength and shall shut vp his discours with this speach or a better if God shall put it in his mouth A prayer to God O Lord how iust and absolute is thy Law in al respects and how reasonable are thy precepts Is it not iustice it selfe that he hath ordayned who is al wise that he hath commanded who is Almighty That he may be acknowledged who is all good Is there any thing more iustly due on our part or more fit and conuenient for vs thy creatures then to loue the supreme beauty To admire the supreme wisedoeme To adore thee supreme Deity To serue thee supreme Power To embrace thee to reuerence thee to accomplish all thou commandest with so many titles of right and maiesty But to whome shall I giue my loue and seruice if I refuse it to thee to whome I owe seruice and homage of all that I possesse hauing receaued all of none other but of thy holy handes And who dost further promise to giue me thy selfe also in recompence if I acknowledge thy benefits in keeping thy holy Law And what profit hast thou of my loue and seruice Why God would be loued serued by vs. or what harme if I doe not loue and serue thee None at all O my Lord what then moueth thee to demand this deuotion at my hand but thine owne infinit bounty thereby to find occasion to shew thy selfe yet more liberall vnto me Be then more liberall still O my King and most mercifull Father grant me if it please thee sufficient light vnderstanding to penetrate the beauty of thy Lawes The mouÌ„taine of God is the knowledge of his Law and the bond I haue to keep them Take me vp into thy mountaine that I may heare thee speake kindle in me the heauenly fire of thy holy loue that I may cleerly see thy holy will and happily descend to the practise of thy commandements that I may walke with a light foot and a fiery affection the way of thy holy Law and that at the end of my course I may find thee aboue in heauen there to admire and adore thee for euer in the mountaine of thy eternall felicity The after dinner and the euening of the second day CHAP. IX AFTER dinner the Pilgrime eyther alone or with coÌ„pany shall for his spirituall recreation sing the Canticle following concerning the ten Commandements A Canticle of the Law of God the way of this life Now fellow-Pilgrimes euery one Our harts and voices let vs tune To sing with a glad courage The Law which must vs alwayes lead And teach vs truely how to tread The paths of this our pilgrimage Adore one God that 's Soueraigne Take not his holy Name in vaine Rest vpon the Sabboth day To holy workes see thou attend Thy sighes vnto thy maker send Him in all thinges prayse and pray Honour with a reuerence milde Father and Mother as a child The soueraigne high Iustice Shall be thy helper alwayes And will prolonge thy dayes On earth for that seruice Stretch not thy murderous hand nor knife To kill or hurt thy Neighbours life Nor with aduoutry staine his couch Fly all light and wanton nicenes Forbeare eke of couetousnes Thy Neighbours goods to touch False witnes see thou beare gainst none Speake good not ill of euery one Let thy sayings be sooth and true Couet not of others good Neyther VVife nor liuely-hood Nor ought of any value These are Gods ten holy Sawes These are his ten diuine Lawes This is the Harpe of ten stringes Which King Dauid playd vpon That sweet Psalmist and whereon The soule deuout Gods prayses sings Let this Harpe be day and night Our hart our loue our whole delight Alwayes sounding in our eare Let our eyes still this behould Let our hands this Harpe fast hould Let our feet still this way weare This sayd he shall repeat his morning meditation or meditate some other matter that may seeme proper to the circumstances of the time place and his owne deuotion And he shall not faile to bespeake the B. Virgin for his Aduocate to God that he may well hold the way of his Law in this banishment and exile and attaine the end of his great pilgrimage which is heauen He shall say the old deuout Salue Regina or some other Hymne to the honour of the sayd Mother of God And in these and such like exercises solacing his trauaile he shall end his iourney when tyme shall aduertise him to take his lodging to repose if he find any Inne or to merit by patience if he must endure some discomodity of the seraine or ayre without dores at the signe of the Starre The fourth Day A Meditation vpon the first Commandement Thou shalt not haue any other Gods before me Thou shalt not make any grauen Idol CHAP. X. AFTER the Pilgrime hath meditated in generall of the Law of God Thou shalt adore and loue one oÌ„ly God perfectly he shall come to euery Article in particuler and goe forward in spirit as well as in body and therfore his principall meditation vpon the fourth day shall be of the first commandement The prayer preparatiue and the first preamble shal be as before The second preamble shall frame in his imagination the two Tables of the Law and shall behould them as before his eyes In the first he shall read the first Commandement written with the finger of God in great letters THOV SHALT NOT HAVE ANY OTHER GODS BEFORE ME THOV SHALT NOT MAKE ANY GRAVEN IDOLL The first point of meditation shall marke The expâ—â—â—tion of the wordes of the CoÌ„mandement that this commandement is the conclusion of the clause precedent I am the Lord hy God as if God had sayd I am thy God therefore thou shalt haue no other but me And the meaning is that as he is the only God so only should he be acknowledged for God and Lord Almighty all wise all good Creatour of heauen and the first cause of all thinges This acknowledgement is called of the Deuines by a Greeke word Latria which soundes as much Argu. de â—â—â—ip Deâ— l 10. c. 1. 4. Idem con Faust. lib. 19. 20. cap. 21. as soueraigne honour and supreme worship due to God only and to none other and comprehendeth two parts the one inward in the soule which requireth that we haue such esteeme and beliefe of God in verity as we should without any mixture of errour or heresie the other outward in the body whereby we honour him with sacrifices visible adoration and the fruites of our goods The second
is come the conceit of Gods and Goddesses whome the Heathens belieued to haue begot those Heroes and halfe Gods by carnall copulation with men and women Aug. l. 15. ciuit c. 23. the Diuell by these shaddowes of flesh abusing the fleshly as Ixiō was by the cloudes giuing these titles of Deity to his feyned filth to put them in credit and cause them to be practised vnfeinedly To see how God detesteth this sinne the Pilgrime shall set before the eyes of his memory such histories wherby the Iustice of God hath chastised it sometimes by water drowning enuy must be beaten backe Impurity is ouercome by flight and resisted by reason but this sinne by flight and in this fight the more fearefull is most couragious and the runne-away most resolute valiant The fourth is to consider how base foule and vaine this pleasure is and how beautifull Chastity is If there be any pleasure To consider the foulnes of the sinne it is bestiall an vncleane worke and daughter of darknes for aboue all things it hateth light day although it be impudent it vanisheth away as soone as it beginneth draweth after it ignominy and eternall misery whereas contrariwise Chastity is a vertue of honour and price accompained with immortall delights The beauty of Chastity admirable among men and Angells and worthy of the highest place of honour both in heauen and earth A prayer to the B. Virgin The Pilgrime hauing discoursed vpon these such like meanes for the detestation of this vice praise of the contrary vertue turning himself to the B. Virgin Mary his good Aduocate shall end his iourney with this humble request O Blessed virgin the honour of heauen and earth help me by the vertue of thy intercession Thou art the virgin of virgins mother of piety Queene of chastity I beseech thee obtayne me this noble vertue this gift is worthy of the maiesty of thy Sonne of thy intreaty obtaine it therfore for me O Virgin mother and puissant Queene and vse some part of thy credit to beg me this my request It shall be glory to the giuer praise to the aduocate health saluation to the suppliant a new obligation to serue thee more deuoutly hereafter and for euer to praise with a hart more cleane that maiesty thy self adorest there aboue This done he shal prouide for his lodging rest The eleuenth day A Meditation vpon the seauenth Commandement Thou shalt not steale CHAP. XXV THE Meditatiō of the eleuenth day shal be of the seauenth Commandement THOV SHALT NOT STEALE The two former concerned the body this concerneth the goods The beginning of the meditation shall be as the other The first point shall teach that Theft is an vniust taking or vsing another mans goods either by fraud or force What Theft is or by any other vnlawfull meanes and therefore heerein is forbidden not onely theft by cutting of purses or picking of our neighbours coffers or in rouing by sea or robbing at land but also in ill Merchants and Magistrates in buying selling in falsifying wares measures and workes in selling iustice sacraments other things which should be giuen freely In lending to vsury in retayning what we finde without purpose of restoring or enquiring for the owner in keeping or buying that which we know should be rendred to the right owners in assisting and counselling theeues robbers And as there are diuers kindes of leachery so are there of larceny S. Tho. 1. 2. q. 99. the one more grieuous then the other Sacriledge which is the vsurpation of things sacred is one of the greatest Peculatus or ill administration iniust vsurpation of the publike treasure to ones proper vse is very pernicious also so that all iniust vsurpations are prohibited by this Law The 2. point shall obserue that the root of theft is the desire of hauing the which S. Paul signifieth when he sayd 1. Tim. 9. They that desire to be rich fall into temptations snares of the diuell and into many hurtfull and vnprofitable desires The root of theft is couetise which drowne men in destruction Those that will be rich saith he who are led with the desire of the goods of this world are subiect to temptations to many other mischiefes The tentation is first to cast our eyes vpon the good of our neighbour the vnprofitable desire is the consent we yield the hand and execution is the ruine perdition The third shall consider the euills that come of these sinnes and the remedies against them for of picking stealing come enmities dissentions clamours murders profanation of all holy things and infinit other euills The soueraigne remedy to auoyde it is not to set our mynd vpon earthly goods but to be contented with mediocrity and therefore Iesus Christ author of this law and the wisest moderatour of men teaching Christian perfection in that excellent sermon vpon the mountaine beginneth with the contempt of riches with a maxime general and true though a Paradoxe to the world saying Happy are the poore of spirit that is Matt. 5.3 they that of noblenes of hart Aug. serm Domin in monte l. 1. and religious magnanimity doe despise the riches of the world care not for hauing any thing els so they may haue heauen as worldly men account themselues happy to possesse this britle fraile world which at last wil come to naught The prayer The speach shall be thus O my Lord thou hast done thy part in making good lawes to bynd the handes and hartes of men that no wrong should be wrought to their goods and that euery one possessing his owne in peace might liue in amity and friendship amongst themselues with one hart and consent might together render vnto thee praises for al thy benefits But men haue not gouerned themselues by thy lawes but following the crookednes of their owne desires haue of brethren The miseries of couetise as thou didst make them made themselues spoilers one of another and are inraged one against another worse then rauening wolues sucking the bloud life substance one of an other by fraude by force by suites by killing and a thousand other wayes casting their enuy where thy cannot reach their handes and reaching their handes whither their desires nor thoughtes should not extend Couetise is so strong as neither thy Law can bridle The example of our Sauiour against the couetous nor the shyning example of the liberality of thy only sonne Iesus Christ can mooue who comming into this world made man for vs left all the world of which notwithstanding he was iust possessour giuing his whole self for our Redemption and promising himself also for our glory It is an example liuely to teach men their duty who haue not onely not learned this lesson to leaue their owne but contrariwise they couet that of their neighbours if they may will iniustly inuade
a certaine Paynim with good reason The holy Doctours and namely S. Augustine do thinke that it is in no sort lawfull for any man not only to tell a lye against the good of their Neighbour or the honour of Religion but not the least that may be not for recreation nor profit nor any thing in the world for that action or word cannot be vertuous which is done or sayd against the truth of God or with hurt of our conscience of which discourse he shall ayde himselfe to make a full purpose neuer to lye and so shall retyre himselfe The thirteenth Day A Meditation vpon the ninth and tenth Commandements Thou shalt not couet thy Neighbours wife Thou shalt not couet thy Neighbours house Exod. 20.17 nor his Oxe nor his Asse nor any thing that is his CHAP. XXIX THESE two Commandements shall be the matter of Meditation for the thirtenth day The beginning shal be as before In the first point the Pilgrime shal consider how these two Commandements do indirectly respect all the former but directly the sixth which forbiddeth adultery and the seauenth which prohibiteth theft so that those do bind the will haÌ„ds and feet that we neither consent nor proceed to the outward execution of the sinne S. Thom. 1. 2. q. 77. art 5. 2. 2. qu. 122. art 6. but these two doe command the will to rule the concupiscence and desires of the sense that they incline not to Couetise nor retaine any cogitation of what is not lawfull to doe by these is forbidden the deed and the wil of the deed and by these is forbidden in generall to imbrace any vnlawfull desire of reuenge of harme or the like and in especiall not to see or heare any sensuality or carnall thought with delight or pleasure nor admit any vnlawfull desire of other mens goods for such cogitation retayned with liking and consent is a sinne although we passe no further or haue no will to put it in execution euen as he that of brauery or lightnes of hart should receaue malefactours willingly see them and make them good cheere is intangled in their crime although he be not nor would be eyther counseller or cooperatour to their offence For the second point he shal note that this prohibition of carnall desire extendeth it selfe to that which may cause it also as to eating drinking disordinatly Il thoghtes forbidden and all that may cause theÌ„ which are neere and next causes of adultery vaine and superfluous attire wanton bookes lasciuious pictures curious sightes and such other baites whereof we haue spoken before For the third point he shall consider that carnall thoughts not consented vnto but rather resisted and reiected are not only no sinne but also matter of merit and therefore the deuout soule must not be dismayd when she feeleth against her will those thornes of her flesh as the Apostle when he sayd I know that in me that is in my flesh there dwelleth no good Rom. 7. I see another law in my members fighting against the law of my mind and making me captiue to the law of sinne which is in my members The corruption of his flesh made his members rebell and made warre against him but he resisted wonne the victory ouer his rebelles he would gladly haue beene altogeather deliuered from them but they will beare vs company as long as we liue heere These are the thornes and thistles of our cursed earth friends to our enemy from which we cannot be altogeather exempt in this life It is reserued for the next Gen. 3.17 where without all rebellion our soule shall rule and reigne in her body in pure and plentifull peace and therefore she must not loose courage if she be assailed but rather reioyce that she may with the grace of God ouercome all assaults if not without any pricking yet without any deadly or mortall wound and of these briers to erect monuments and trophies of vertues and gaine a crowne of eternall glory by the victory The speach shall be to Iesus Christ in these wordes A prayer to Iesus Christ Heere it is O Redeemer of my soule that I haue need of thy help valiantly to fight my selfe against my selfe to get a goodly victory ouer my selfe by resisting and ouercoming my owne flesh If thy strength will assist I am strong inough with my weakenesse to go conquerour from the combat therewith I shall be maister ouer all couetise and be a faithfull obseruer of this thy Commandement neither shall any enemy stand in my handes but I shall tread them vnder my feet My sweet Iesus my Lord my hope and my strength thou madest thy selfe little and weake to make vs great and strong reach thy hand to thy poore seruant help and rectify my crookednes rule and direct my senses and cogitations according to the purity and right of thy holy law that my lookes and my loue may leuell at nothing but thy beauty my eares to thy wordes and my handes to thy commandments that nothing may settle in my soule but for the desire of thy glory and for sorrow of my sinnes that my appetite and couetise be not of the flesh but of the spirit not of earth but of heauen and that I may sooner giue to my Neighbour of my owne then vniustly desire any thing that is his that my hart may be full of thee and empty of all the rest for all besides thee cannot content me thou art the only center of my soule the All of my nothing and the heap of my happines The After-dinner and Euening of the thirteenth dayes Iourney The Decalogue is a spring or branch of the law of Nature CHAP. XXX THE Pilgrime hauing now runne ouer all the ten Commandementes in particuler in the afternoone returning as it were to the whole and entire subiect shall shut vp his circle resuming the compasse and contents of the Decalogue in generall discoursing vpon those three instructions which the Christian and Hebrew Doctours haue noted The Decalogue is of the law of nature The first is that these ten Commandements are conclusions and branches of the law of nature This law is a natural light giuen by God teaching certaine generall maximes out of which doe rise as out of rootes certaine documents like little springs or branches One of these Maximes is VVe must do good Psal 33. 36. 1. Pet. 3. Rom. 12. Math. 7.12 Luc. 6.31 and flye euill A maxime marked by Dauid when he sayd â—â—rne from euill and doe good And afterward by S. Peter and S. Paul Also we must do vnto others as we would be done vnto our selues and not to do vnto others what we would not haue done vnto vs. A maxime expounded by Iesus Christ in these termes All that you would haue men do vnto you doe you the like vnto them for this is the law and the Prophets Also VVe must soueraignly loue him that is all goodnes soueraignely feare him
therfore it is that he shewed himselfe to accept the sacrifice of Abel and checked Cain for hypocrisy Gen. 4.4 and after speaking to Abraham Father of his people Walke sayth he before me and be perfect I will make my couenant with thee Gen. 15. and I will multiply thee exceedingly Walke that is do well I will giue thee a rich reward of thy fidelity and good works and as he sayd a little before I am thy reward too-to great The last iudgmeÌ„t shall be vpon our workes In the new Testament there is nothing oftener or more earnestly recommended vnto vs then good workes All the sermons of our Sauiour are founded vpon this Theme and in one of them he foretelleth that at his great day at the shuting vp of the world he will iudge men for their good or bad workes Matt. 10.42 to eternall glory or confusion and in one place he promiseth reward euen vnto a cupp of cold water giuen for his sake shewing that he will leaue nothing though neuer so small without recompence Rom. 2.10 Matt. 25. Apoc. 22.12 so carefull he is to encourage vs to do well His Apostles and seruants S. Paul S. Iohn and others haue spoken in like sort preaching alwayes that God will render vnto euery man according to his workes and liuing agreeably to their preaching How good workes merit paradise The second shall note that good workes measured by the foot of bare nature without any other quality and as an effect only of free will doe not merit eternall glory a limited action hauing no proportion to a recompence of an infinit valew but being considered not in it selfe but as grafted in heauenly grace and the infinite vigour of the holy Ghost dwelling in the soule giuing it the right of adoption towardes God by the merits of Iesus Christ The woÌ„derful beginning oâ— birth of naturall thinges it contayneth in this respect the price of euerlasting glory And as we see in nature a little liuely seed to containe in it a hidden vertue and force to bring forth a great tree and fruit without number as for example a little nut incloseth in the seed a Nut-tree and millions of Nuttes and as many trees by succession for euer after so in a supernaturall sort the action of morall vertues quickened by the grace of God carieth a title and seed of the kingdome of heauen this is a meruailous strength vertue Prosper in Psal 111. and it is also from God whereupon S. Prosper sayth What can be found more strong and puissant then this seed by the growth filling wherof is gained the k ngdome of Heauen We know also that inheritance is due by iustice to adoptiue children in like sort is the inheritance of heauen due to the Christian that serueth his heauenly Father with the Charity loue of a true child And in title of this grace and adoption God promiseth felicity to his children and by his promise bindeth himselfe in iustice to giue vnto their vertue the reward of life euerlasting 2. Tim. 48 and therefore S. Paul sayth confidently I haue fought a good fight I haue finished my course I haue kept the fayth for the rest there is reserued for me a Crowne of iustice which our Lord the iust Iudge shall render to me at that day and not only to me but to all that loue his comming He would say I haue done good works How â—od bindeth himselfe by his promise and by them deserued a crowne which God hath promised to all those that serue him and therefore I expect it as a thing due from his hand who gaue me the grace to worke well who by his promise is bound to crowne my workes and all that serue him And elswhere speaking of the adoption of the children of God If we be sonnes sayth he then heires that is Rom. 8. by right of adoption we haue heauen for well doing Now God had giuen this right grace freely to Adam he hauing lost it by his owne fault the Messias that is the sonne of God Iesus Christ How Iesus hath recouered what Adam lost was promised to recouer him and his posterity who at last comming into the world and being made Man hath meritted by his Passion in fauour and behalf of all men his brethren past present to come wherewith their workes are made liuing workes in iustice meritorious of life euerlasting Iesus the root of al merit if they be lyuely members of their head Redeemer Therefore in the first fountaine that is by the merit of Iesus Christ we merit life euerlasting and our recompence which is the glory of the goodnes and iustice of God and such as say that our merits do derogate â—rom the honour of God are ignorant of the law of God and of the vertue of our Sauiour iniurious to the same God himself to the merit of the same Sauiour The idle person is worse theÌ„ the beast The third point shall consider how he that doth no good workes doth abase his owne dignity vnder the vnreasonable and vnsensible creatures al which do worke according to their power The heauens do compasse the earth make it fertill with their influence the sunne and starres doe shiâ—â— the beastes plants elements cease not to moue and labour all the partes of the vniuersall world are in perpetual Action and employ themselues without rest to the end to which their Creatour made them If the idle be punished how much more the ill occupied That man therefore who standeth idle is a monster amongst insensible Creatures hauing so good helpes aboue them and the promise of eternall felicity which they haue not if he labour not nor serueth the maister that made him to woâ—ke and serue him is worthy of eternall misery and confusion although he should do none other ill but what death deserâ—eth he that not only dooth no good but also committeth sinnes withoâ—t number The prayer The speach shall be to God vpon the misery of man and shall begge grace to attend to good and holy Actions to his seruice in these or like termes O Lord of Angells and men what shall I â—ay after this mâ—ditation of thy workes and the workes of men Vpon thy lawes and their loyalty and obedience What shall should saâ— in my prayer of the mâ—sâ—â—y of man of thy greatnes Of his ingratitude and thy liberaâ—ity Of my pouerty and thy strength and vertue Thou hast made man O Lord that is chief Captaine of all thy other corporall creatures to thyne owne image and likenes furnished and coupled his nature with an immortall soule with an vnderstanding and freewill two noble instruments to do noble actioÌ„s and highly to prayse thee in them I contrary wise for getting my selfe and my degree only amongst all creatures haue ceased to do well and haue beene compared vnto bruit beastes Psal
48.13 and made like vnto them yea and worse also The constancy of al creatures to do well but of man For they not only are not idle in that occupation trade thou hast taught them but worke continually according to their law and order and wanting reason do follow reason But my selfe a reasonable creature remaine idle against reason one peece and parte of my life or do workes contrary vnto reason Other creatures haue receaued thy commandement but once to do that which they doe and they haue continually discharged their duty vnto this present But I hauing read and heard thy will a hundred tymes thy promises thy menacings do sleep and slumber notwithstanding wretch and benummed that I am and when I do wake my workes are worse then sleep and idlenes O Maker and Redeemer of man reforme this same man by the same power and mercy wherewith thou hast created redeemed him Giue vnto him giue vnto me O my Lord as to the most weake and needy strength and meanes well and holily to employ what thou hast giuen me that my Vnderstanding Will Memory my whole soule and body may be in perpetuall action to bring forth workes of life to the praise and glory of thy holy name The After-dinner and Euening of the fifteenth dayes Iourney Markeable documents and instructions for Good workes CHAP. XXXV AFTER dinner and at night the Pilgrime shall for his spirituall occupation discourse vpon the most markeable sentences of Scriptures and Saints spoken to shew that oÌ„ly fayth sufficeth not for saluatioÌ„ The Talents Matth. 25.16 without good workes The parable of the Talents holdeth the first place in this doctriné for thereby our Sauiour doth plainely instruct vs and with authority that we must negociate in the house of God and put the mony of his graces to profit and vsury which to that end he put into our handes with the condition of a good reward if we be diligent and obedient or of punishment and confusion The workeman Matt. â—0 if we be slouthfull Also the parable of the workemen sent to worke in the Farmers vineyard payd at night for their dayes labour Also the counsell which our Sauiour gaue to the young man saying If thou wilt haue life euerlasting keep my Commandements Matt. 19.17 Also those wordes He shall enter into the kingdome of heauen who doth the will of my Father not euery one that sayth Matt. 7.21 Lord Lord. But especially he shall weigh the clause of that generall decree which shall be published at the last day in fauour of good workes against the slouthfull Rom. 2.13 Come my wellbeloued Iac. 1.22 Matt. 25.34 Iac. 2. possesse the kingdome which is prepared for you from the Creation of the world I was hungry and you gaue me to eate c. And thereunto he shall add the plaine saying of S. Iames What shal it profit my brethren if any man sayth he hath fayth without works shall his faith saue him And S. Gregory Nazianzen Doe good workes vpon the ground of thy instructions for fayth without workes is dead Isa 26. as also workes liue not without fayth And Saint Hierome vpon these wordes of Esay 26. Our citty is a fortresse saluation shall there be put for the inward wall and outwâ—rd By the inward wall sayth he is meant good woorkes and by the other fayth for it is not inough to the outward wall of Fayth vnles this fayth be grounded and sustayned by good workes These workes are Prayer The principall good workes Fasting Almes and other workes of charity which we spake of before in the afternoone of the eight day In these and the like discourses shall the Pilgrime passe the after-dinner thereby stirring himselfe to the loue and practise of Christian workes In the euening either alone or with others he may sing this Canticle that followeth to shut vp the euening with ioy and profit A Canticle of good VVorkes The pious Pilgrime that doth walke Vnto the Chappell of Loret Must worke with hand his soueraignes workes And keep his soule still pure and nett To heare alone and not performe The law of God doth worke no meed To know the way and not to walke Nothing doth our iourney speed The tree that bringeth nothing els But leaues and breathing verdure Is fit for fire and not for fruit And doth greet wrong to nature Our Sauiour chiefe and iustest Iudge The fruitlesse Fig-tree strooke with curse If man in vaine doth wast his dayes Shall he not blame and strike him worse How hoat shall then be his reuenge To those that nothing els doe bring But poisoned grapes and fruites of death Of sinne and shame and els nothing Each thing doth worke and nothing sleepes In Earth in Sea in Heauen aboue Each thing doth moue in his degree Mans end is God to know and loue Then these short dayes of this short life Let be in vertuous workes well spent That last long day shall all workes try VVhen ech shall b' either crown'd or shent And hauing made his particuler prayer to the Blessed Virgin he shall take himselfe to his lodging in good time not to be surprised by night in the fieldes The sixteenth day A Meditation of sinne CHAP. XXXVI THE morning Meditation shall be vpon sinne an actioÌ„ opposite to good workes which were the matter of the precedent meditation This order shal make a fit opposition of vertue to vice The opposition of vice to vertue and by setting their faces one against another we may better discerne the beauty of the one to loue it and the foulnes of the other to hate it What sin is The first point shall put the definition of sinne the better to know both the corps and countenance and duly to meditate of the foulnes thereof Sinne sayth S. Ambrose is a straying from the law of God and a disobedience to the heauenly Commandmâ—nts Ambr. de Poenit c. 8. Aug l. 22. cont Faust c. 27 l 1. cont ep 1. Peâ—il 113. By S. Augustin it is What is sayd done or desired against the law of God so that one word spoken one deed done one thought conceaued against the law of God that is against any of his commandements is a sinne great or small mortall or veniall according to the diuers motion of the will sinning either with full consent or by some light motion or suddaine surprise and according to the great or small importance of the thing and other circumstances Of which definitions he shall learne that there is nothing so foule and deformed as sinne For what can be found more monstruous then that which is opposite to the law rule of the highest wisedome beauty and goodnes The second point shall consider two sortes of sinnes Originall and Actuall and this mortall and veniall Originall sinne Aug. ench 164. is that spot which flowed from the sin of Adam wherewith all men are stained in their conception and
coÌ„fession by the viewing of our sinnes thus altogeather and make vs more ready and prompt to satisfy by good workes more capable of the mercy of God by our humility it stirreth vs vp more effectually to the loue of God making vs see his long patience hauing so long tyme mercifully supported so many faultes of ours It giueth meanes to repaire our negligences which might peâ—hâ—ps haue happened in the precedent Confessions and putteth the Conscience in great peace ioy and tranquillity for afterward And therefore it is good to vse it often namely from yeare to yeare not of all their life but of the sinnes of that yeare though they haue beene often confessed within the yeare but that it be done alwayes with the counsell of a sage and discreet Confessour The Diuell who is Father of the Proud hateth all confessions of Christians Why the Diuell hateth coÌ„fession but specially those who doe more humble the deuout soule put it in better estate more easily to obtaine pardon and grace therefore as a crafty and malicious workemaÌ„ he withdraweth them by feare and shame as much as he can and by other lets whereof the Pilgrime must take good heed and arme himselfe with a strong resolution to breake couragiously through all the snares of this deceauer There is also another Confession generall in another sense Generall confessioÌ„ in common before chap 8. in the Pilgrims preparation when one confesseth to God without a Priest which may be called Generall which should be made often in the day with the ordinary Confiteor or otherwise as we haue sayd before This we speake of heere is the Generall Sacramentall But whether the Pilgrime maketh this Generall or els hauing made it already confesseth now since his last confession he must vpon so good an occasion exactly cleanse his conscience of all sinne and therefore to prepare himselfe well he shall bestow that morning in the meditation of pennance well to doe it in confessing himselfe and attending to other good workes his Meditation shall haue the whole and entiere pares The accustomed prayer preparatory The first Preamble shall represent Adam and Eue put out of Paradise to doe pennance all their life long and our Sauiour and his Precursour Saint Iohn Baptist Matth. 2.1.4.17 beginning their preachings to men themselues hauing â—â—ad all their life in pennance What penance is The first point shall shew that pennance is a Sacrament wherein the sinner duely confessed and contrite receaueth absolution of his sinnes which power of absoluing was giuen to Priests by Iesus Christ Conc. Tri. sess 4. c. 1 Can. 1. Conc. Câ—st sess 15. Ambr. l. 1 de Poenit c. 2. 7. Conc. Tri. sess 14. c. 6. Can. 10. Ioan. 20. when he sayd to his Apostles in their person to all Priests Receaue the Holy Ghost whose sins you forgiue shall be forgiuen and whose you retaine shal be retained And againe All that you bind in earth shall be bound in heauen and all that you loose in earth shal be loosed in heauen It is God then that absolueth by the seruice of the Priest and not the Priest by his owne power The second point shall note that to obtaine the fruit of this Sacrament and to be reconciled to God three thinges must be done The first to leaue and detest his sinnes and make a firme purpose to sinne no more for such is truly contrite The second to confesse The third to satisfy for as we haue offended God in three sorts by hart by word worke so by the same meanes we must recouer his fauour grace as the Scriptures Psal 50. 1. Ioan. 1. and the Holy Fathers doe teach vs Thou shalt not despise a contrite and humble hart this is the first Let vs confesse our sinnes this is the second Redeeme thy sinnes with almes this is the third Ioan. 4. So it is sayd that the Niniuites turned themselues to God cryed vnto him cloathed themselues with haire and fasted Luc. 15. And the prodigall Child rose cried Peccaui and submitted himselfe to punishment S. Chrysostome sayth Contrition is in the hart De poenit tâ—ni 5. Confession in the mouth and all humility in worke This is perfect and profitable Pennance And S. Augustine God healeth those that haue a contrite hart healeth those that confesse healeth those that punish themselues In Psal 146. The other holy Doctours and Saints write in the same stile The third point shall first consider that the detestation hatred of sinne required to contrition is grounded in the loue of God True peÌ„nance fouÌ„ded in the loue of God and not in the feare of hell or other temporall euill that is to say the Penitent must be sorry that he hath sinned because he hath offended his Creatour not that he hath incurred punishment of Iustice to purpose also heereafter to auoid sinne for the loue of God with a filiall feare and not for any other euill which shall be a seruill feare In the second place he shall renew in his memory the principall qualityes of true Confession which are ConditioÌ„s of true Confession that it be whole and entire that is of all his sinnes he can remember since his last confession that it be Simple without affectation of superfluous or choice wordes also Faythfull declaring his sinnes with their circumstances in truth as before God who seeth all accusing not historically that is in way of accusing our selues and not as telling a tale or story and finally Humble and respectiue as comming from a contrite and an humbled hart accusing it selfe before the Maiesty of so great a God offended and asking pardon In the third place he shall note Satisfaction a marke of the goodnes and Iustice of God that Satisfaction which maketh the third part of pennance doth not any thing derogat to the Passion of our Sauiour but doth honour it more for this Passion hath truly satisfyed for vs paying for vs to the diuine Iustice that fine which we could not pay to deliuer vs froÌ„ eternall death but it was with a condition that we should contribute of good will what we could satisfy also by the merit of the same Passion But as it is more honourable to God to worke miracles not only by his owne handes but also to giue power to his seruants to do the like so is it greater glory to our Sauiour to make his seruants works meritorious satisfactory then if himselfe alone had merited and satisfyed But in tne end of the reckoning as al good coÌ„meth from him as from the first fountaine and spring so all the prayse of our satisfaction will redound vnto him as to the last end Prayers and thankes-giuing to God and the Blessed Virgin CHAP. XLVII O Lord behould me at last arriued by thy fauour at the place I haue long desired there to cleanse the spots of my soule and to beautify it with the
that it is much more beseeming the Maiesty of God and his Mother to be conceaued without original sinne then to be cleansed from it more noble to haue been light from the beginning then of darknes to haue beene made light more approaching to the sense and mind of the Catholike Church which honoureth this conceptioÌ„ with a solemne feast though she doth not condemne of heresy those who belieue that she was touched with originall sinne but after from heauen sanctifyed Pure intion the foundation of all Christian actions Luc. 11.34.36 He shall gather also certaine conclusions and practicall rules of his spirituall discourse as that our actions should be pure in their conception and beginning in the thought in the will that we must beginne by the light to be children of the light that the good and pure intention which our Sauiour calleth The eye of the soule ought to be the foundatioÌ„ of all our workes These and such like rules he shall frame in his mynd and shall verify them in the life of the Blessed Virgin who from her infancy neuer sought in her actions any thing but the glory of God This hath beene her light her beginning her end in all that she did thought or sayd VpoÌ„ these reasons and examples our Pilgrime shall make a full purpose to reforme his life to Godward and to serue him with all his hart to the imitation of his glorious Mother and shall say O B. Virgin To the B. Virgin all bright and beautifull cast some beames of thy diuine fauour vpon the soule of this poore sinner thy deuoted seruaÌ„t driue away my darkenes with my holy light and my coldnes with thy heauenly heaâ—e and strengthen my weaknes with thy mercifulâ— power Make me see that Sunne that came out of thy bowels make me feâ—le the vanity of this vaine world and the firmenesse and solidity of those goods which this thy Sonne hath gâ—tten for vs with his precious bloud and that this may be the profit of the piâ—grimage which I haue vndertaken to thy house and of the vow I haue made to thee O Virgin of all Virgins The foure and twentith Day A Meditation of the Natiuity of the glorious Virgin CHAP. XV. THE meditation of this morning shall be of the Natiuity of the Blessed Virgin in three points The first shall consider some figures of this Natiuity The firmament as the Firmament which God made and filled with many goodly starres to the likenes of this B. Virgin a liuing heauen and firmament as the holy Doctours call her high and solâ—d in perfectioÌ„ marked with a thousad goodly vertues in her soule Earthly Paradise as with spirituall starres Also the earthly Paradise pâ—anted with most excellent fruites and made in the Month of Septer for the dwelling of the first Adam which is a figure of the Virgin giuen vnto the world in the same month adorned with all sort of graces a garden of delights where the second Adam Iesus Christ should dwell much more happily Exod. 2â— 20 pleasantly then the other in the earthly paradise Also the Arke of the Testament made of incorruptible wood couered with plates of gold within without Heb. 9. where the heauenly Manna was kept as this Virgin exempt from all corruption in her Conception beautifyed both in soule and body with excellent guifts hath giuen and kept the Manna that feedeth our soules Iesus Christ discoursing vpon these figures he shal admire the goodnes of God bestowing on the world so noble a creature and shall thanke him therefore and stirre vp himselfe to deuotion of the Creatour and of this B. Virgin Prophecies of her Natiuity Num. 24. For the second point he shall take some Prophecye as among others this A starre shall rise out of Iacob and a man from Israell The B. Virgin is signifyed by this starre so called by the Saints by reason of her heauenly and eminent vertues her Sonne by the name of Man For he is verily the Man of men Cant. 6. and Sauiour of men Also VVho is she that coÌ„meth ascending like the morning rising beautifull as the Moone chosen as the Sunne terrible as a battaile in aray This is the B. Virgin appearing comming to the world with her celestiall purity next and before the Sunne the spirituall morning and more beautifull a thousand tymes then our worldly morning for she did not only bring tydings of the day at hand but brought him forth not only did make the end of the night of this world but also the day of the grace of our Redeemer Also A rodd shall rise out of the roote of lesse Isa 11. and from the roote thereof shall spring a flower This Rod is the B. Virgin sayth S. Hierome hauing no other shrubbe ioyned with her Hier. 16. The flower is her Sonne Iesus Christ Cant. 2. The flower of the field as he is called issued from this Virgin whereof the same Prophet sayd cap. 7. Behold a a Virgin shall conceaue Isa 7. and bring forth a sonne Vpon these like prophecies he shall discourse in his meditation still gathering the fruit of loue or admiration to the prayse of God and this holy Virgin In the third point he shall meditate the Natiuity it selfe reioycing therin honouring it as the chiefest that hath byn among men The natiuity of the B virgin most honourable and ioyfull worthy of all ioy and honour Others hitherto haue beene of misery and sadnes as the wiser sort of men haue acknowledged and the Princes of the earth that made feastes vpon their birth day were ill aduised and ignorant of their owne estate and condition for their birth was but vncleanes and an entry vnto misery but this is of good fortune and ioy being without al deformity of sinne the only cause of al euils and for that therin the world hath receaued the neerest beginning of saluation the Mother of Messias to come of the Sauiour at hand of that Sunne rysing which should bring vs the day so much desired and therefore the Church singeth and inuiteth her children to reioyce in this day saying Let vs with solemnity celebrate this feast of the Natiuity of her who was euer a Virgin the mother of God Mary This is the day that saw borne the liuing heauen this blessed earth this starre of the Sea this paradise of pleasure this Arke of the Testament this Rod of lesse this faire morning that bringeth the Sunne and so shall discourse on the ioy of this Natiuity and conclude with these or the like wordes O day desired aboue all the dayes of the precedent ages or rather the only day all the rest being but night To the birth day of the B. Virgin for seeing the morning did not appeare before thee and the bright shyning and quickening sunne was yet farre distant from the Horizon of our Redemption surely all the dayes before thee were
he discouered these to be Pilgrimes by their staues he came presently himselfe to meet them and prayed them very hartily like another good old Abraham AbrahaÌ„ inuited passeÌ„gers Gen. 13.1 to come lodge with him alledging that it was late and that there was no conuenient lodging to be had neerer then three leagues to which they could not reach without walking long in the night and exposing themselues to the mercy of the beasts theeues The Pilgrimes stood meruailing at this honest and harty summon coniecturing that they should be happy in the company of such an host they suffered themselues to be persuaded and went with him Entring into his house they perceaued in the countenance of all the domesticalls a certayne ioy that they had of their comming The host made them a signe to prepare some fruits and taking the Pilgrimes by the hand I know saith he that you would salute litle Iesus and his Mother and brought them to a little Chappell looking towardes the East built at the end of a basse-court with an Aultar in it to say Masse very well adorned and diuers pictures of deuotion hanging vpon the walles After they had prayed a while Lazarus and Vincent set themselues to behold the Tables and desired to vnderstand them but their host told them they must first drinke a draught of wine to refresh their wearynes and brought them to a hall hard by where euery one bestirred himselfe to set somewhat on the table one bread another curdes another fresh cheese and other raw Artichokes like fruite of the season They druÌ„ke once and eat a few cheries The host seeing they would eate nothing els I see well quoth he that you haue need of rest and would haue brought them to a chamber to repose themselues whilst supper was making ready The repose sayth Lazarus shal be it it please you to see your pictures Wel quoth the most but with that condition that we may sit and so they returned to the Chappell Diuers Pictures They sate downe all three hauing before them the pictures In the first set vpon the Altar on good dayes was the house of Loreto carried by the Angells from Nazareth to Sclauonia The house of Loreto the picture was very pleasant and the inuention good the colours liuely and the lines cleane c. And the parts of the pictures composed with a proportioÌ„ very well measured the Angells were hanging in the ayre in so many diuersities of placings of wings armes legs and all the parts of the body as there were persons with their shadowes so artificiall that they raised and represented so liuely their members and actions as they seemed to be Images embossed and to moue vpon the table But aboue the rest was pleasant to behold the little Iesus and his holy Mother who held him fast in her hart-hand that is in the left imbraced him with the right The beholding of him did breed in the soule a certaine inward ioy and indeed Lazarus and Vincent could not be satisfied with the sight On the right hand of this Table The picture of the Purification was the Virgin presenting her Sonne into the TeÌ„ple and ouer against it that of his flight into Aegipt where the painter had not forgot to place the Angells that accompanied our Sauiour in the desart the citty of Hermopolis in Thebau and the great Tree Persis who bowed downe his branches as this child passed by Of the â—light of our Sauiour into Egypt and the Diuels who left their lodging forsooke the tree flying in the ayre as scared crowes Vincent looking vpon Lazarus Loe saith he heere is our Mattins Why saith their Host Lazarus taking the answer he meaneth saith he that the subiect whereof we did speake this morning is here now represented vnto vs. Tursel lib. 5. cap. 10. There were two other Tables by these very markeable In the one was paynted a great Ship loden with merchandise and men sayling within a thicke foggy mist yet in some part cleere and that so artificially that the behoulders might discerne ouer against them some of the men holding vp their handes to heauen calling vpon the help of the B. Virgin of Loreto whose Image they had with them They were in great danger as appeared by the picture for the painter had set round about this shippe certaine loistes of Pirats who going about her this way and that way as it were groping and at aduenture pursued this shippe at euery turne from sterne soredecke from prow to poope chased amazed like houndes hauing lost the sight sent of the beast But the neerer they laboured to approach the further they were off It was easy to know the three first pictures but concerning the fourth Lazarus asked his Host if it were not the shipe of the Ragusians which returning froÌ„ Constantinople was miraculously deliuered from an euident danger of Pirats Tu sel lib. 5. cap. 10. by the help of the B. Virgin to whome they had promised by vow a siluer Chalice for the Altar of her Sonne It is the same saith his Host and assure your selfe you saw the same picture at Loreto whither within a while after these Merchants came to fullfill their vow and to render thankes to God and their good Aduocate But can you gesse what is contained in these two other Two Capuchins deliuered froÌ„ shipwracke 1553. in one wherof you see hard by a ship two Capucines pluÌ„ged in the sea to their wast hauing then hands ioyned and in the other these good countrymen with three companions staÌ„ding vpon the ridge of this silly houell built of hurdles and straw which the streame swelling with an excessiue â—ayne and ouerflowing al the chaÌ„paine pulled from his place caryed a great way in the waues See you how they cry to God and the B. Virgin and finally how by their sauour their lodge was fastened to a great tree on the which they mounted to saue themselues whilst that the rage of the waters ceased that they might walke by land the riuer being retired into his channell Of the first saith Lazarus we haue heard before they were two good Capucines who returning Pilgrimes froÌ„ our Lady of Loreto in the yeare 1553. tooke shipping from the Marc of Ancona to goe to Sclauonia and the Merchants of the ship salling in fury by reason of the outragious tempest which had constrayned the maister and them to cast into the Sea almost all their merchandize to lighten and discharge the ship and hauing nothing left against which they might discharge the rage of their despaire and fury they cast also ouerbord these two poore Religious men who they saw had nothing to loose but their life being grieued that they had not lost something as well as they The poore Friers being left to the meâ—cy of the waues had recourse to Iesus Christ and his glorious Mother whome they came to visit by their
be thus disguised what should wee seeke for in the wood with our Pilgrimes weapons Do theeues carry Pilgrimes slaues to performe their robberies This merchant who calleth vs robbers saying we would haue spoiled him hath no cause so to say The truth is that seeing him yesterday wander in the wilde fieldes thinking he had lost his way we approched to him to direct him to make him partaker of our dinner if he would haue taried but he vanished I know not how And he that deposeth against our companion may not cause him to be condemned for his deposition doth not accuse him of being a theefe but of being in their company whereof I suppose he gaue you good reason when you did examyne him and declared why he was otherwise attired then we As he spake in this sort stept forth one of the company saying My Captaine theeues are alwayes innocent if you will heare them talke They were found amongst theeues with weapons in their handes and taken as I may say in the manner who can doubt what they are If you heare my aduise let them passe the pikes and then this matter is dispatched The Captaine was perplexed not well knowing what to do for Lazarus tale had touched him without hearing him speake he saw in their countenances markes rather of good soules then of robbers and determined in himselfe to delay the matter as long as he could At the same instant came two other saying Syr why doubt we of the guiltines of these good fellowes behold heere a man whome they haue murdered and bringing him six paces off they shewed him a man lying al along dead and a dogge by him This was the body that Lazarus and Vincent had seene a little before They were all three brought thither where lifting vp their handes to heaueÌ„ they protested that they were innocent of this crime and sayd no more The Captaine found himselfe more troubled then before In the meane time behold there came a troope of Archers bringing two of those robbers whome they had sought after whereof he was very glad not onely for that they were taken but that he hoped by them to haue some certaine intelligence of the fact of Theodosius He examined theÌ„ a part if they knew such a man whome he made be brought before them they sayd they knew him and told all the story of his taking and of the changing of his apparell iust as Theodosius had told it before which did greately iustify discharge him He asked if they had killed the man stretched there vpon the ground they knew nothing thereof they sayd They called another footman then to be examined vpoÌ„ the matter and as soone as he approched to the dead body the dog did fly vpon him with greâ—t fury whereat euery man was astonished tooke it for a sure signe that this man was guilty The Captaine commanded him to confesse if he knew any thing hereof He confessed the truth saying it was a merchaÌ„t whome he had spoiled a little before with some of his companions without the knowledge of their Maister A murderer discouered by a dog This was a great iustification to Theodosius and his fellowes but that which proued them altogether playnly innocent was that one of the Archers a tall fellow well esteemed of the Captaine who had knowne them at Loreto and lodged them at his house came at the same time Plut. de industria animalium and remembring them imbraced them straight testified their honesty and offered to be bound his life for theirs to the Captaine All the company then began to intreat for them saying they were declared innocent by proofes diuine rather then humane The Pilgrimes released The Captaine hauing his owne inclination fortified with the witnesse and intreaty of so many not onely deliuered them but also gaue them a guard to conuey them through the wood vntill they were out of danger and halfe a dozen crownes to beare their charges in the way Lazarus and his companions thanked them in the best sort affectioÌ„ they could specially the Archer his good host calling him his Deliuerer But they told the Captaine they had no need of mony and desired him not to trouble any person for their conuoy for they hoped the danger was past but he would needes haue them take it in title of Almes and sent six Archers with their old good host who would needes be one to set them out of the wood they durst not refuse but tooke their leaue of all the company Theodosius spake a word in the Captaines eares which no man heard but himselfe and gaue the sword he had to the good host for a pledge of their friendship so they were conducted by the Archers who returned to their Captaine at a place appointed loaden with thankes and full of contentement that they had helped to the deliurance of so honest persons But who can tell the great ioy that these good Pilgrimes had with what harts and wordes they thanked the diuine prouidence and the glorious Virgin for hauing deliuered them from so imminent a danger of death and infamy brought them so happily togeather or with what imbracings they saluted ech other after they had dimissed their conuoy God quoth Vincent to Lazarus put it well in our mindes to resolue so soone of comming to Millet hath moreouer heaped good fortune vpon vs and giuen vs much more then we looked for and that with a remarkeable demonstration of his goodnes towardes vs. But O my good friend quoth Lazarus to Theodosius where were you yesternight when we spake of you to the good old man at the farme-house who presaged what we see now present Where were you at midnight when in my dreame you did earnestly solicity me to help you in your great need But do not I dreame now quoth Theodosius seeing you and hearing you speake For when I remember my fortune and my danger me thinkes it is not possible that I should so suddenly be set in your company nor yet to be deliuered out of the hands of the Robbers 1. Theodosius taketh his pilgrimes weed againe 2. He relateth his fortune 3. The conuersion of Tristram 4. How he found occasion to same himselfe 5. The Robbers forsooke their Fort. 6. Theodosius escapeth out of their company CHAP. VII DISCOVRSING in this sort Theodosius taketh againe his pilgrimes weed they came to the towne called Bompas to bed where they found againe the Pilgrime that had Theodosius his habit who marked it straight way meruailing and smyling said to Lazarus how commeth this to passe saith he behold I am found againe you sought one Theodosius and we haue found two It is true saith Lazarus if the habit make a Pilgrime But if this good man be not Theodosius yet hath he giuen occasion of fynding him and recounted vnto him what the Pilgrime had tolde them a little before Well replied Theodosius I must needes haue my habit
againe yet with his good will that weareth it in paying as much as it cost him The host very ioyful to vnderstaÌ„d of the deliuery of Theodosius Care you not saith he neither for your habit nor for your staffe I haue a better then yours which I present vnto you Not so saith Theodosius thanking him I like my owne better then any other but if this good pilgrime will be content with this habit you offer me I pray you giue it him in exchange for myne and in recompeÌ„ce of yours take if it please you this which I haue on my backe which was a doublet of Chamoâ—s new guarded with siluer lace and a russet beauer-hat lyned with greene taffaty with a cypresse band of the same colour the hose suteable to the doublet The host was ashamed of this offer for the change was much more worth then his gift but he was constrayned to accept it and brought withall for the Pilgrime a coate a hat and a staffe who found his change also much for his aduantage and made no difficulty in restoring his to Theodosius who went vp to a chamber with Lazarus Vincent there putting of his new suit he gaue it to his host and put on his owne which the Pilgrime had restored so euery man was pleased and contented Well sayd Theodosius now I am in my old estate againe let vs say Te Deum in thanks-giuing for all benefits receaued It is a good motion quoth Lazarus Vincent and so they said it adioyning thereunto a Salue Regina Hasting ended their prayer Lazarus desired Theodosius to recount his fortune since they first lost him Theodosius recouÌ„teth his fortune It is reason answered he that seeing you haue suffered in your soule some part of my troubles that you should haue some recreation to heare it related The relation of stormes and dangers passed is pleasant to those that haue escaped and are in safety Well harken then how the dayes of my absence were employed You remember that after we dined at Miette I went to the Couent of Dominican Friers to speake with Frier Antony my ContrymaÌ„ whome you saw in the morning alone with me by reason of my indisposition as I returned to find you at our lodging to depart the Pilgrime of Bosome whome we saw the day before meeting me by the way sayd Syr whither go you your coÌ„panions are already gone out of the towne at S. Iohns Gate I could not belieue that you were gone without me vntill that comming to the Inne my hostesse told me that you were gone and as she thought would returne no more So I came to S. Iohns gate to enquire if any Pilgrimes had passed that way The watch told me that a little before there passed three or fowre towards the brooke of Lâ—sier I verily thought you were of that company and thinking you were before me I hastened my pace to ouertake you vntill I came vnto the brooke which was much risen by reason of rayne fallen the night before I saw a farre off certaine Pilgrimes at the banke side for to passe wherof I was very glad thinking I had found you but I was all amazed when approching to them I saw not you I perceaue now saith Lazarus the cause why we parted for when we had tarried a good while for you we went to the Couent to take you with vs from thence we passed by a street where that Pilgrime saw vs thought that we went from thence out of the towne and told you after as himselfe thought And when not fynding you at the Friars we returned to our lodging our hostesse told vs that you were gone out at S. Peters Gate which also was our best way We hastened to ouertake you as you did to ouertake vs and the faster we marched the further off we were the one from the other Minimus in principio error manimuâ— in â—â—â— Aug. euen as they that misse their way at a little turne at the beginning which increaseth at euery step and becometh so great as the way â—s long But to your riuer side againe Theodosius continuing his narratioÌ„ said As the Pilgrims sought which way they might passe I was in doubt whether I should returne or no iudging that you had not taken that way behold a troupe of horsemen crying to the Pilgrimes with their swordes in their handes and set vpon vs without doing vs any harme but taking vs prisoners and bidding vs to follow them and hauing brought vs to a deepe place of the brooke they made vs passe ouer vpon hurdels in some danger of drowning as I verily thinke some of the coÌ„pany were We found on the other side the whole troope with certaine poore merchants whome they lead prisoners also they parted them and sent them with the other Pilgrimes I know not which way to me they gaue a reasonable good horse and brought me into a meruailous thicke wood in the midst whereof they had for their retraite an old ruinous Castle which they had fortified with hand I was put in a chamber alone I recommended my selfe to God to the glorious Virgin as hartily as I could in that necessity Two houres after a boy brought me somewhat for my supper shewed me an ill fauoured bedsteed with a straw bed on it neere vnto the wardrobe to rest if I would I heard a great noyse in the hall where they supped and in diuers places of the Castle where they played at cardes and dyce crying and blaspheming continuing this stirre vntill midnight when they must go sleepe a little two men stood Centinels in two of the garâ—ets which looked towardes that way which we came some other watched also for their guard In the morning the Captaine called me and asked me who I was and whence I came and whence the other Pilgrimes were that were with me at the brooke I answered that I was a French man and came from Loreto hauing accoÌ„plished my Pilgrimage which I had promised to the mother of God and as for the other Pilgrimes I knew them not hauing met them there by chance He heard me courteously inough and caused me tâ— be caried backe to my chamber without saying any more where I remayned alwayes after the same sort some came in the day to visit me to marke my countenance as he told me of whome I shall tell you anone and they meruailed much that I made no greater shew of discontentment some interpreting it to be constancy other some alteratioÌ„ of my mind thinking that perhaps I could be content to change my long Pilgrimes staffe for a short sword and my buckeram cassocke for a coat of maile and to be one of their company Now all their occupatioÌ„ was to go hunt not beastes but men alwayes bringing in some new prisoners They rested neither night nor day as well their body as their mynd was in a continuall disquietnes and me thought I was in hell amongst Diuels being
encouraged him further with the greatest shew of friend ship that I could and counsailed him to make a vow to our Lady of Loreto which he did most hartily and departed for that time In the morning which was yesterday How he found an occasion to escape the sixth day of the moneth and the seauenth of my taking and imprisonment a little before dinner he came with more secrecy than before and told me that towardes night the troupe would dislodge from that place by reason of a rumour they had heard of certaine men of warre which were come to buckle with them and how to that end they had sent forth some to discouer the matter and this quoth he is I hope the occasion which I watch for to saue my selfe and whereof you may also help your selfe for in the night if there happen any encounter it is easy to take either party yea quoth I if we be not surprised and entrapped by the enemies I cannot quoth he fall into the handes of any enemies whome I feare so much as these being that these do often kill both body and soule As we were vpon these termes the boy of my chamber brought me a loaf a peece of biefe for my dinner Tristram went out of my chamber I passed all that after dinner in prayers and sighes desiring of God light and direction that in so dangerous a company I might do nothing against his honour and that if I should suffer any thing it might be without my fault and with perseuerance in his holy loue I prayed also hartily for good Tristram that he might happily ridde himselfe from those bandes for all the troupe that God would inspire their mynd to liue better About two of the clocke they dispatched spies to diuers places to haue intelligence of the souldiers comming whome they feared about seauen a clocke came those whome they had sent before saying for certaine there were souldiers in the field who came directly to that place The Captaine thought it dangerous to stay there any longer The theeues forsake their sort he caused the Trumpet to be sounded low through all the Castle and all about euery one heard the alarme and was ready The boye of my chamber came to call me and brought me to a stable where they brought me a Curtali sadled with a sadle of warre and well furnished and bad me mount without saying any more or giuing me any weapons I mounted guirded with my Pilgrimes weed with my beads which I had about my necke for a scarfe and my Pilgrimes staffe euery man laughed to see such a Lance-Knight and so resolute in their company so we parted in hast without our supper and walked foure houres in great silence often staying to harken or attend one another we wrought our way through very thicke woodes and hard to trauerse and were many tymes fayne to passe a row in little by-paths where six men in ambushment might haue defeated vs all I marked and so did almost all the souldiers certaine sparkes of fire blew tending towardes greene which appeared in the ayre and ouer the heades of euery one and very neere like to the wormes which shine in the month of May where we dwell some tooke this for a presage of good fortune as Mariners when they see any such light which they call the Starre of the Sea appeare in the obscurity of any furious tempest for my part I did interpret it a signe from heauen menacing and warning euery one to looke to his conscience and me thought it was a Synderesis or naturall light which was signifyed by these sparkes which is giuen by God to euery sinner to make him see that he doth ill and to bite his conscience About midnight we came to Millet whether you went to heare nowes of me we went from thence and tooke a little refection insteed of a supper and fed well our horses About morning when our Captaine saw the tyme of departing approached he called me and sayd with a merry countenance My good friend Pilgrime what thinke you of this kind of life My Captaine quoth I in truth it seemeth to me very painefull and this great labour deserueth to be employed about some good subiect He replyed are you resolued to sight if necessity driueth vs to it Captaine quoth I if it be to fight with the Diuell I haue good courage and am well armed for the purpose with my beads and staffe to breake his hornes If your courage serue you to encounter to puissant an enemy quoth the Captaine I do not thinke you will runne away from men and because I haue a good opinion of your valour I will put you in another attiâ—e furnish you with weapons for it is not meet you should be with vs in this array And commanding me to put off my prigtimes weed he brought me a souldierly suite that Theodosiu attyred like a souldier wherein you saw me enter to assault the Fort wherein you were in garrison with the Hare your Centinell Lazarus and Vincent laughed but I laughed not quoth Theodosius hearing my Captaine say thus but I was put into an extreme perplexity fearing on the one side to be brought to some ill exigent to loose either coÌ„science or honour dying with such people I stood resolued rather to loose all thinges then do any thing vnworthy a Pilgrime of Loreto or an honest Gentleman I answered my Captaine that he should haue no dishonour by my seruice with which answere he was content and Tristram more who attended the houre when the Captaine should do that act The host of the lodging tooke my staffe my cassocke and my cloake of him I thinke the Pilgrime bought it my beades I kept Then Lazarus lifting vp his handes to heauen I thanke the diuine goodnes sayth heâ— that a little before this your great affliction he presented you vnto myne eyes that I might pray for you for about this midnight past I dreamed that you were before me desolate desyring my prayers and I leaped off my bed asking Vincent if any body were in our Chamber Theodosius escapeth out of then company I remember it very well quoth Vincent From thence we came into the wood sayth Theodosius following his tale where you saw vs soaring and coasting attending for newes from our spies that were sent forth the man you saw slaine was a poore Merchant that passed that way whome two foot-men spoiled and left halfe dead whereof one was taken this day noted by the dog as you saw And as we stayed all our spies with one accord did assure vs that the Prouost-Marshall was at hand and a great company with him We fled apace whetâ—er our Captaine lead vs by good fortune my horse running with a great swiftnes entred on the left hand among certaine rootes of an old Oake halfe bare and vncouered stumbled so rudely as he cleane brake his legge and cast me vpon
the ground three or foure pace before him This fal was an occasion froÌ„ heauen for me to saue my selfe I rose quickly others got the wood I left my horse and my spurres for I had no need of them to go on foot and came to find you where you attended me without any appointment as I found you without searching for you Behould in few wordes the course of my fortune since I haue beene absent from you But sayth Vincent you tell vs not what you sayd to the Captaine in his eare when you parted from him That is also a secret quoth Theodosius smyling yet I wil not sticke to tell it to my friends It was that I recoÌ„mended hartily vnto him good Tristram if by fortune he should fall into his handes and he promised to remember my commendations and haue regard to the good will of him who recommended him God be praysed sayth Lazarus for this fauour done vnto you for deliuering you out of so great a danger and for restoring vs our companion In such discourses they spent their tyme in the chamber vntil super tyme after which they retyred themselues quickly sayd Letanies made their examen and tooke the points of their morning meditatioÌ„ of the subiect of our Sauiour youth or adolescence which were three 1. How our Sauiour remayned with great humility in Nazareth vntill thirty yeares of age without manifesting himselfe 2. The exercises of the deuotion and piety of Iesus and his glorious Mother and Ioseph liuing in Nazareth 3. Of their offices and seruices Hauing marked these points in the Table of their memory they cast themselues vpon their beds to take rest The three and thirtith day and the third of their Returne A Meditation of the youth and dwelling of Iesus Christ with his Mother and Ioseph at Nazareth CHAP. VIII ABOVT three of the Clocke in the morning the Pilgrimes began their meditation that they might depart by foure euery one by himselfe a part The humility of our Sauiour in not making himselfe knowne Lazarus greatly tasted in the first point the wonderfull humility of our Sauiour hauing remayned in that litle house of Nazareth from twelue yeares to thirty obedient to his Mother nurse-father bearing himselfe only for a Carpenters sonne and an inhabitant of this poore vnknowne village O great God of Israel sayd he before thou madest the world thou wert hidden from the world an infinite number of ages knowne only to thy selfe and now being made a Cittizen of this little Towne of Palestine thou remaynest in silence the most part of thy tyme preparing thy selfe to speak vnto the world to teach it and redeeme it O heauenly humility of my Redeemer and foolish presumption of thyne O vaine man that thou art who before thou knowest how to hold thy peace wilt preach vnto the world and vndertake to reach it wisedome and wilt teach others the knowledge of heauen before thou hast learned thyne owne ignorance to make thy selfe be knowne before thou knowest thy selfe O miserable pride how foolish and senseles art thou who wilt be a guide vnto the blind thyne owne eyes being out The admirable silence of the scripture Theodosius stayed vpon the second point considering the admirable silence of the Scripture telling nothing of all that our Sauiour did in this priuate dwelling the space of eighten yeares which no doubt were wonderfull but it had rather haue it to the beliefe and consideration of wise ContemplaÌ„tes of the workes of God then to record them to the end that the fruit of such knowledge might be reserued for them who search them worthily as also to teach men to send their workes before their wordes The obedience exercise of Iesus in Nazareth Vincent was rauished in the Meditation of the third point and he thought he was in Nazareth saw little Iesus going heere and there about that happy house sometime seruing his Mother sometyme Ioseph sometyme praying sometyme labouring O heauenly house O diuine family O happy Ioseph more happy Mother and most happy Child 1. A discourse with two Merchants 2. The manner to liue well 3. A sinner repulsed from entring Loreto 4. It is impossible to serue God and the world 5. How a man may be a good Christian and a good Merchant 6. No estate without difficulty CHAP. IX THEIR meditation being ended they tooke their leaue of their Host who would take nothing of them and departed at foure a clocke in the morning They sayd their accustomed prayers and walked with great comfort courage to a place called Maisonette foure leagues off where arriuing about noone they tooke their refection and there stayed some tyme discoursing of their deuotion the way informing themselues thereof by their host who knew it very well Beaurepoâ—â— so they departed all lusty to finish their iourney reach Beau-repos to bed distaÌ„t from thence three leagues Hauing walked one league they saw on their left hand two Horse-men accompanied with two foot-men running by them who galloped towardes them They were two Merchants who ouertaking them saluted them courteously One was called Gratian the other Ludolph Gratian sayd vnto theÌ„ Well my friends you come from our B. Lady of Loreto Lazarus as being the last and neerest vnto them A discourse with two MerchaÌ„ts marry do we Syr it is not replyed the Merchant without hauing learned some good thinges In truth sayth Lazarus we haue had good occasions but to learne well in a good schoole one must be a good scholer also euen as to become rich by trafique a man must be a good Merchant and know well how to buy and sell Gratian sauouring this answere wel as stuffe out of his owne shop It is well answered sayth he and this your answer maketh me belieue you are come from that holy place good maisters of deuotion and we pray you hartily make vs partaker of that you haue learned For though we be not Pilgrims as you are that our estate is to trafique in merchandise yet are we also Pilgrimes in that we are mortall haue no continuall aboad in this world no more then you Lazarus perceiuing that they were merchants and coniecturing by their wordes that they were men of vnderstanding and conscience thought it would not be time lost to hold them some spirituall discourse and sayd vnto them My masters I would I had digged so deep in the treasures of Loreto that I might enrich you with bestowing freely vpon you what we haue learned there by experience and haue often heard before that this place is a heauenly repaire of deuotion for there is not any man so cold who is not warmed in the loue of heauenly things at the very sight of this sacred house which is without doubt because God is there singularly present as he shewe by an infinit nuÌ„ber of miracles which are done in fauour of those who call for his help by the intercession of the mother of
the thing it is greater merit to ouercome it as warfare is more laudable then tillage of the ground because it is more difficult by reason of the greater worthines thereof But if the difficulty arise of the fault of the party What difficulty increaseth merit it bringeth no praise with it therefore he that accustometh himselfe to good cheere is not therefore more to be praised if he fast with difficulty thē the Religious which fasteth with facility because he is vsed thereunto but rather this facility to fast turneth to his greater commendation no more nor lesse then he that hauing learned to play well of a musicall instrument playeth with ease and facility doth an action more commendable then an Apprentise who doth the same with difficulty What more merit say you then shall a merchant haue to surmount his difficulties I answer he shal haue more then another merchant who should ouercome lesse difficulty in the same exercise also he that hath resisted more temptations more desires more occasions of doing ill shall haue more merit which must be vnderstood of all other persons of like vocation For example amongst diuers religious lyuing vnder one rule he that mortifieth his ill inclination with more force that suffereth more and laboureth with more charity amongst diuers Christian souldiours he that fighteth more valiantly with more incommodities amongst diuers Iudges he that amongst most crosses of iustice performeth Iustice so of others The conclusion then is that the true Religious hath more merit because he surmonts greater difficulty and because he doth more worthy actions and the merchant notwithstanding the impediment of his estate may be a good merchant a good Christian both traficke gainfully liue holily if he will And I say moreouer that he hath one commodity aboue other vocations alwayes at hand to make profit of his wealth and gaine heauen which is Almes For thereby he may gaine a hundred for one and buy with the gaine thereof the kingdome of heauen My Maisters do you desire a more gainful traficke or more faithfull vsury then this In truth quoth Gratian your discourse shutteth our mouth to all excuses and doth encourage vs to do better hereafter and I would to God we were in that liberty that I thinke you are in without charge of wife and children we would perhaps vse another kind of traficke lesse exposed to the danger of the soule more profitable But we are bound and haue beene of those who feele not the weight of our fetters but when they hinder our walking and when we repent without profit the choice we haue made without prudence My Maisters quoth Lazarus euery one wil not liue in religion and many would that cannot he that can and will is embarqued he receaueth an inestimable fauour of God and is to be esteemed amongst the most fortunate Pilgrimes for he is carryed in a vessell most assured that may be against the waues and danger◠of the Sea of this world and if he cast not himselfe ouerboard into the waters he shall arriue no doubt at the hauen of heauenly blisse But though euery one cannot be Religious nor saile with such fortune euery man notwithstanding may be a good Christian in his vocation the Gentleman in his the Doctour the Merchant the Artisan the Labourer in theirs and euery man may therin saue himselfe And heauen is not only for Religious it is for all that will purchase it of him who hath bought it for vs with his precious bloud and doth sell it to good workes coyned with the stampe of his grace 1. The traficke of Almes 2. A memorable history of Almes 3. Almes neuer without profit 4. A combat betwixt a VVesell and a Serpent CHAP. X. YET one word more Syr The traficke of almes if it please you quoth Gratiā what traficke and what vsury vnderstand you that to be which ryseth of almes Marry the most rich traficke of all others quoth Lazarus and the most fertill vsury that can be vsed and that not only lawfull and no way against the law of God but also with Gods speciall seruice How may that be quoth Gratian Syr replyed Lazarus haue you not heard oftentymes that to those that leaue or giue any thing for Gods sake he will render an hundred fold recompence Math. 19.29 and life euerlasting besides To gaine an hundred for one and a kingdome and that of heauen is it not a rich traficke and an vsury both fruitfull and honourable Gentlemen if I feared not to be troublesome vnto you I would tell you a memorable history of this matter but it is inough for you that are instructed in a Christian schoole to haue touched it in generall Syr sayd they you haue shewed vs so good stuffe that the more we see the more we desire to buy we will take it of credit and I pray you do not depriue vs of the ware of this story If you be weary get vp on one of our horses they cannot carry a better charge nor a worthier horseman I am yet quoth Lazarus very well disposed on my legges and ready to serue you with these little bribes seeing you take pleasure in them The history is There was in Nisibu a towne of Persia a certaine Christian woman marryed to a Paynim A memorable history this fellow had fifty Crownes in his purse and a great desire he had to multiply them and sayd one day to his wife Wife I would fayne find a way to make profit of the siluer we haue for if we take not heed it will be shortly all spent one peece after another we must put it forth to interest The good woman answered I am of your opinion husband so that the vsury be good as high as we can find any quoth he thirty yea fifty in the hundred you must giue it then sayd she to the God of the Christians Shal we haue so much of him quoth he And more too answered his wife if you will We will haue no more quoth he let vs giue it him hardly but where shall we find him You must sayth she deliuer it to his treasurers and where dwell they Come you with me sayd his wife and bring the mony she brought him from thence to the Church of the Christians and shewing him a great number of Poore which begged almes at the gate Behold sayth she these are the treasurers of the God of the Christians to whome you must deliuer your mony to vsury He being altogeather abashed Marry wife quoth he these are but ill assured Treasurers do you not see that they are poore beggers who haue neither credit nor any ground in bargayning when they haue eaten the principall who shall pay vs our interest Nay sayth she we must not looke to their wealth or fortune but to the credit and sufficiency of their Maister who receaueth the money by their handes and rendreth faythfully to all that giueth them and neuer yet
to take resolution of the best And to come to your selfe in particular if you haue already cast your mind to any Religion which hath the forsayd qualities I aduise you to set in good order your wordly busines and being rid of all impediments to confine your selfe as soone as you can to the seruice of God Syr sayd Gratian you haue cleared all my doubts giuen me firme hope that God will direct me to that house where I may best serue him I will follow your counsell and euer hold you for a fast friend Syr replyed Lazarus I haue not deserued such an acknowledgement but do take your friendship and your fortune for great fauours at the handes of God hoping that I shall haue part of your prayers and by their meanes some good help to prooue a good Pilgrime The end of worldly ioy Well yet I haue somewhat to say to you all three quoth Gratian made a signe to Theodosius Vincent to come neer that you do wisely depart quickly from this Towne For I feare me greatly that the day of these sportes will turne to some tragicall dolefull issue as it falleth out euery yeare by reason of the vices emnities that raigne amōg great small which will not faile to take euery occasion The qualitie of a worldly Citty to vtter their euill talent Gluttony Rebellion Adultery and all other vices are alwayes heere in their kingdome and fury and this compasse of Walles and buildinges which you see built in so great number is not a Citty and ciuill habitation of men but a fearefull desart of Africa full of Lyons Beares wild Boares Mastiues Serpents Asses Foxes and all sortes of Beastes which beat and eat one another And most of them that seeme men are so but in apparence for within they haue the soules of those Beastes I named Whilest the Merchant talked thus Theodosius beheld Vincent as making a signe for him to harken to the expositiō of Lazarus dreame And Gratian going forward I will not deny sayth he but that there be some small number of men of knowledge and piety for whose sake God suffereth the Towne to stand but they are as stangers and Pilgrimes At these wordes Theodosius began to speake and say to Vincent Behold the whole interpretation but he permitted the Merchant to conclude who sayd Well Maisters I will esteeme you happy that you haue directed the wayes of your Pilgrimage better then I haue done I entreat you by your holy prayers to obtaine for me that I may walke hereafter so happily and so hastily performe the rest of my way in this mortall life that God may be glorified the repose of my soule assured vnder the shadow of his mercy Lazarus answering for all we depart from this Towne sayth he comforted with your generous resolution with hope that God will preserue you from all the danger of this wicked world and accomplish with a full measure the good desire he hath giuen you we will beare in our hart the remembrance of your loue and friendship and will place you in the middest of our best prayers This being sayd they imbraced and tooke leaue one of another Gratian put into the hand of Lazarus some peeces of mony desiring him to take it to defray the charges of their iourney but he would none saying he had inough and thanked him of the almes he had giuen thē before so they went from the towne where Gratian taryed not long after Ludolph his companion continued his course of merchandize As they were out of the gate◠Theodosius forgot not to quippe Vincent and aske if he had now any list to laugh at Lazarus his dreame To whome Vincent let me quoth he make the examen of my conscience quietly and so remayned a quarter of an houre silent in their examen which they could not well dispatch before dinner So they walked vntill night without any disturbance or ill fortune and tooke vp their lodging for that night at a little towne called Bon-rencontre three leagues from the place wher they dined After they had supped and sayd their accustomed prayers they did conferre vpon their morning meditation which was the calling of the first fiue Disciples of our Sauiour in three points 1. How S. Iohn Baptist shewed our Sauiour and preached and his disciples followed him 2. How our Sauiour asked his Disciples whome seeke you who sayd Maister where dwell you 3. How Andrew brought his brother Simon to Iesus Christ who gaue him the name of Cephas that is a Rocke With the memory of these points they went to rest The fiue and thirteth Day and the fifth of his Returne Of the vocation of the first fiue Disciples of our Sauiour Andrew his companion whome the Euangelist not Peter Philip and Nathaniel CHAP. XIII AN houre before day the Pilgrimes did make their examen and a little after their meditation Lazarus made it as followeth Our Sauiour going victorious out of the desart came to preach publikely Pennance which he had practised hitherto priuatly he walked vpon the banke of the Riuer Iordan where S. Iohn his Precursor did testify of him S. Iohn sheweth and preacheth our Sauiour Behould O my soule and contemplate vpon these banks that blazing light which shewed the sunne heare the voice of him who came out of the desart cloathed in a Camells shin neither eating nor drinking but shewing in his life a patterne of perfect pennance cryed and sayd Behould the Lambe of God who taketh away the sinnes of the world Matth. 3. Marc. 1. Ioan. 1. O ioyfull newes O desired coming of this Lambe to produce so heauēly an effect needs must his bloud be precious which was to pay the fine for such a debt and very effectuall which must cancell such and so ancient an obligation and very powerfull which must deface so great a number of infernal spots and sinnes This is that Lambe which is shewed and called and drew Disciples to him to haue first familiar and domesticall witnesses of his doctrine and actions and afterwards trumpets to publish vnto the world what they had seene and heard O sweet Iesus make me gather profit of this to thy honour and glory Andrew and one of his companions both disciples of S. Iohn Saint Andrew the first disciple of our Sauiour hearing that their Maister in few words gaue so diuine acommendation to Iesus and vnderstanding that this was Messias they went and followed him But who is the companion of Andrew whome the Euangelist nameth not It is a Disciple which is written in the booke of life the Euangelist did not specify him because it was not necessary it is inough that he was named in generall Content thy selfe A disciple not named O my soule that thy name is written in the book of God although it were vnknowne to all mortall men desire that it might be written in heauen and not in earth The names of thousands are great
then dye to heauen reuiue As the Hermit said these things and they entred further within the wood a great lion came vpon them with most terrible roring the Pilgrims and the good porter were seized with an extreme feare and Lazarus thought this had been the day of his funerall but the Hermit knew presently that it was the Diuell in likenes of a lion he made the signe of the Crosse and the lion vanished Then they came to a litle Oratory of S. Anthony whither this good old man was wont to walke his station where kneeling downe and saying Pater noster and Aue and demaunding the intercession of the Saint he aduertised them to take the right hand when they were out of the wood and to lodge if they could at the Conuent of the Charterhouse monks called Bon-heur The CoÌ„uent of Bon-heur which was six leagues of and weeping he kissed them all three and bad them farewell with his benediction as they did him and his companion with a thousand thanks After they had done the deuotions of the day they kept silence a while walking on Lazarus thought of that the good Hermit had told him of his funerals as also vpon the verses written in the paper He thought that his funerals should be the lamentation of them who would be grieued that he should dye to the world in leauing it and that the same afterward should be comforted but he was troubled to penetrat the sense of the verse yet he did interpret the last day the death which he so much desired if it were the good pleasure of God but he could not accord the resurrection of the dead without dying nor their funerals How saith he shall the dead see one another after their funerals It shall be then in heauen after they are dead vpon earth such a sense did he finde for these foure verses When they had walked somwhile without saying a word they beganne to discourse of diuers things pleasant and pious Vincent had alwayes ready in his mouth some pretty iest and often touched Theodosius and so they marched all that day without disturbance but at night they found themselues in a pecke of troubles For being entred into a great forrest wherin they thought to haue seene the Conuent of Bon-heur and hauing entred a good way in without fynding any issue after many turnings and returnings they were ouertaken with night and must needs staye whereat they were much amazed for they were very weary and faint and had but one lofe and a litle wine left and which troubled them most was that they found themselues in this solitary forrest in euident danger of wolues and other wild beasts So vpon their knees they coÌ„mended themselues to God and the glorious Virgin to S. Iohn Bapt. S. Anthony S. Bruno crauing their help in this necessity In praying they seemed to heare a voice saying Get vpon the tree There were hard by diuers great Oakes and two especially very commodious to rest vpon and easy to clime they chose one Lazarus first made Theodosius Vincent ascend and helped them with his shoulders and bad them tye a cord which they had to a high branch of the tree to help himself vp after them he reached them all their three staues and holding the cord he mounted last clasping and clyming very nymbly they placed theÌ„selues as high as they could about 20. foote from the ground and found many branches of the greater boughs which serued for formes to sit or sleep vpon without daunger they eat a litle bread they had and some peares and dranke the litle wine was left in their botle The repast ended VinceÌ„t said now behold we are lodged at the signe of the oake the Sar vpon a higher stage iwis by much then we were foure dayes since in the green castle with the hare But if it raineth what shall we doe We wil doe answered Theodosius as they doe in Normandy And what doe they there replied Vincent They let it raine quoth Theodosius After such prety deuises of honest recreation they sayd their Litanies by hart made their examen of conscieÌ„ce sayd their beads and commended themselues to the protection of God the B. Virgin and of their good Angell with the best deuotion they could It was about two houres after sunne set the sky was very cleare and many starres did shine the moone was in the first quarter so that they might see reasonably in the shadowes of the night Theod sius and Vincent slept but Lazarus neuer shut his eyes but tooke singular pleasure in the present occasion of suffring somewhat for the loue of God in beholding the heauens and starres he drew matter to admire and praise the Creatour of those goodly creatures which he beheld with great atteÌ„tion Psal 18.1 often repeating in his hart the words of King Dauid The heauens do declare the glory of God and the firmament doth shew the works of his hands he saw the signe of Libra that of the great Serpent approching toward the south which shewed that the sunne being then in the 21. degree of Taurus for it was the 11. of May had already dispatched halfe of his course vnder the horizon of the Antipodes and that it was about 11. clocke A horrible spectacle As he was fixed in the consideration of these heauenly bodies there was presented before his eyes a horrible spectacle for he saw by the moone light a man accoÌ„panyed with a woman who caried in the aire lighted like two flying owles vnder the oake next to the Pilgrims This fellow hauing made a great circle with a wand he had in his haÌ„d muÌ„bling certaine words which he seemed to read in a booke he caused to appeare also two other women with a Goate of a monstrous bignes and falshion carying betwixt his hornes a light candle which seemed to be of some black stuffe like pitch the light burning blew somewhat blackish in the same instant he saw arriue diuers persons men and women yong and old to the number of 66. euery one bringing their candle which they must light at the goates candle doing him homage and kissing vnder his taile Lazarus perceiued streight that it was an assembly of Sorcerers remembring what at other times he had read and heard remeÌ„bring withall that it was Friday a day which the Diuell detesteth aboue all other and dishonoureth all he can and namely by such assemblies 11. a nuÌ„ber of â—ll signification and a marke of sinne as the Church doth honour with holy ceremonies to be a memoriall of our Sauiours victory gotten against these infernall troupes the houre was also suspicious for at eleuen of the clock in the night a number of misfortune and a marke of sinne the Diuell hath a custome to do his solemne abhominations and the number of persons 66. that is 6. S. Aug. l. 15. de ciu c. 20. times eleuen did agree to that of the time Theodosius Vincent
bringeth vs we shall be sure to loose nothing This is not all quoth Lazarus our fellow Vincent hath yet some fine things and made him draw out of his bagge his witchery trash WheÌ„ Dom-Prior saw the paper wherin was written the name of Hezares the distribution of offices and the rest O sayth he with admiration how cruell is this enemy of mankind and how abhominable are those who serue him in his cruelties But to what vse thinke you was giuen them this wolfes skinne To that end that with the application thereof this tyrant maketh those we call Loup-Garons People transformed for he charmeth enchanteth so strongly the fantasy of those he giues it vnto and that take it with a band of friendship that they altogether seeme to themselues wolues and doe indeed assumâ— diuers of their qualities as going on all foure and going like other wolues to hunt specially for little children a prey for the rage of this infernall wolfe who hateth cruelly men and specially little innocents whome Iesus-Christ loueth most teÌ„derly against the which this Antichrist setteth in fury these his wolues who not onely doe take the inward feeling of the wolues but also do outwardly so appeare to others euen as Nabuchedonozor thought himself a beast Dan. 4.3 and seemed so also to others and that woman of whome Palladius writeth Pallad 〈◊〉 cap. 19. who seemed to be turned into a mare and seemed so to euery one but to S. Macarius who hauing prayed and cast holy water vpon her made the charme vanish away both from the woman who was healed and also from the seers who beheld her as she was before in the shape of a woman Such were those illusions of men whome in old time men falsely belieued to be turned into wolues or other beasts It is not in the Diuels powre to chaÌ„ge one creature into an other for it is not in the power of the Diuel to change one creature into another specially man for so his soule must dye and the wolues or some others soule succeed in the place which is impossible mans soule being incorruptible and immortall It is therfore witchcraft and illusion and we must thinke that those wolues which came towards you vpon the oake were men transfigured in that sort by the touch of this skinne or by the meanes of some other superstition and that they were hurt with the fall they had and who so could fynd them should see that they carry the marke thereof My Father answered Lazarus this is very true and I will shew you a shadow of the effect of this charme and that is that beholding my companion that carried it me thought somtimes he looked like a wolfe but very slender inconstant vanishing as soone as it did appeare Vincent taking his wordes verily sayth he you make me bold in good coÌ„pany to tell my foolish thought that held me all this morning when I did or endeuoured to meditate still me thought I was a wolfe and I doubt there was some secret charme in this ill fauored stuffe that I carried in my bagge which I signified vnto you couertly when I told you that I thought my distraction câ—me of my cariage But good Father can this skinne haue such force to alter the imagination and sense of men in such sort How the Diuell altereth mens senses Sonne answered Dom-Prior it is not the skinne that bringeth forth these illusions but rather the secret hand and malice of the Diuel hauing as I sayd a naturall power to trouble our outward and inward senses if otherwise he be not hindered and make things seeme of other figures than they are indeed but he vseth and abuseth creatures and helpeth himselfe with the skinne of a wolfe with the head of a catt with latchets of the lions skinne with Virgin-parchement and with other such things as you found vnder the Sabboth oake putteth such stuffe to worke by ceremony and affected malice the more finely to deceiue men and to entertaine them in their superstition by these visible things and to induce them to greater sinne making them abuse the creatures against the honour of the Creator to be honoured himself in them But we haue spoken inough of sorcerers wil you now go see our prisoner Gratian knowne Good Father quoth Lazarus your good graue discourses haue enchanted vs and made me almost forget your prisoner we will gladly see him if it please you Dom-Prior brought them into the chamber where he was shut and entring said vnto him Loe my friend these good Pilgrims come to see you The prisoner as soone as he saw them cast himselfe vpon Lazarus his necke who at first knew him not and crying out O happy meeting saith he Syr Lazarus Lazarus looking on his face and beholding his attire cryed also O my good friend are you heere Theodosius and Vincent imbraced him with the same affection Dom-Prior and Dom-Procurator all that were present were astonished coÌ„sidering these entertainemeÌ„ts not knowing the cause Lazarus beholding Dom Prior Father quoth he know you that this is the great good man Syr Gratian whome we left foure dayes since at Mondeuill Verily sayth Dom-Prior I am amazed and glad both of so happy a meeting and of the testimony you giue to him whome we held for a false ladde God forgiue vs if we iudged ill and Syr Gratian also and he must attribute it to the fault misery of the time which is naught and wicked and of men who cannot see and iudge within but onely by the exteriour and are many tymes deceiued Good Father quoth Gratian if you haue esteemed me a sinner and a thiefe you haue iudged right of me for I am both not for hauing stollen any thing but for that I haue often grieuously transgressed the law of my maister Euery sinner is a theefe ofteÌ„ with held his interest and rents which I ought him of the good which I had of his and ill emploied the mony of his grace and finally I haue beene a thiefe in so many points as I haue receiued commaundements and commodities from him and therfore he is offended with me and hath beaten me but as a Father striking me with the rod he is wont to chastice his children withall shewing me mercy euen amidst the blowes of his iustice for verily he hath taken from me all my teÌ„porall goods wise children and all the hope of my house and old age but he hath giuen me in lieu of all this meanes to saue my soule and gaine heauen giuing me the mynd to mend my selfe do penance for my sinnes as I declared but foure dayes since to Sir Lazarus heere and was ready to put it in execution when the good Angell of God as I beblieue carried me to this house of Bon heur by that meanes deliuering me from the danger I incurred that day that you pâ—ssed that way Syr Lazarus For as the sports were ended and that all
and ware into the waues to discharge the ship The second contained the picture of a Virgin set by an heap of wheate compassed about with lillies and trode vnder her feete a Hyena so liuely drawne that it seemed to moue and snarle against her In the third was painted Isaac tyed and bound his eyes couered vpoÌ„ an altar Abraham his Father lifting vp his sword to sacrifice him to God and in the bottome of the table a Religious man leading in his hand a Lionesse to his Abbot Lazarus perceiued streight that these were tables of the three essentiall vowes of religion Pouerty Chastity Obedience And so did Theodosius Vincent also but Vincent indeed could not conceiue what was meant by the heap of wheate compassed with lillies by the Hyena was euen about to aske the exposition which Lazarus without thinking thereof gaue him for Dom-Prior sayd to him Hath not the holy Scripture well expressed the fecundity honour of the virginity of our B. Lady the mother of God by this heape of corne and these lillies Lazarus answered yes indeed for in the whitenes of the lilly she hath brought forth of her virginall wombe Cant. 1. the seed of immortall corne which multiplieth dayly into great heapes in the Catholike Church and nourisheth her children vnto life euerlasting without all corruption or diminution Hyena â— Hieroglysse of mortall fleâ—â— and which is more wonderfull remayning alwaies one And of this Hyena quoth D. Prior what thinke you It is quoth he to my iudgement meruailously well drawne for it is very like a wolf and yet it differeth being more rough and hauing the hayre longer ouer all the body as the haires of a woman But the inuention doth please me yet better than the paynting for in my iudgement this Virgin treading vpon this Hyena signifieth the chast soule taming her rebellious flesh well signified by the Hyena which is a beast vncleane of the night charmeur and cruell counterfaiting the voice of man digging vp graues in the night not pardoning any she can catch qualities that agree very well to our corrupted flesh for it is foule and feedeth of filth Aâ—â—t de 〈…〉 6. cap. 32. 〈◊〉 lib 8. cap. 3â— taketh her greatest pleasure and delights in darknes she flattereth singeth and charmeth by apparence of reason as by a mans voice and if once she hath gotten subiected a man to her euil customes she in a thousand sorts tyrannizeth him with her concupiscences Vincent thanked Lazarus in his hart for this expositioÌ„ and D. Prior tooke singular pleasure therin and to giue him occasion to talke still And for this Lionesse quoth he are you not afrayd of her No saith Lazarus for I see she is tame and gentle suffering herself to be lead by a simple Religious and in myne opinion this is an effect of blind Obedience represented by Isaac blindfolded for the Religious commanded by his Abbot to go fetch this fierce beast he went to bring her shutting his eyes to the danger opening them onely to the commandement of his Superiour and God in fauour of his obedience made the lionesse tractable ObedieÌ„ce is the soule of religious life obedient also This is quoth D. Prior a notable example for all Religious and I doubt not quoth Lazarus but it is well practised in this holy family I desire in truth it should be so quoth D. Prior for it is the hart and soule of all Religion this being said he brought him and his companions to the refectory and from thence to an orchard and garden where they saw goodly rowes of choice trees and knots of all sorts of rare flowers wherewith they decke the Altar Many Arbers of hasell and laurell yielding a shaddow and smell most pleasant with a thousand airies of sweet nightingals who in that season sang who should do best They saw also a great Beare whereof Vincent at the first was afraid which Lazarus perceiuing sayd vnto him smyling what are you afrayd in so sure and secure a place do you not know that lions are gentle and tame in the house of God as well as the lionesse which we saw euen now In such discourses and visits they passed the afternoone vntill Euensonge which the Pilgrims went to heare after which retyring themselues into their chamber they sayd their beades and examined their conscience and at fiue a clocke they went to supper diuers things were proposed of the vanity and misery of the world of the breuity of this life and of the prouidence of God ouer good men Theodosius was desired to tell the nights and fortunes he passed with his bandites Gratian also recouÌ„ted once againe how he was traÌ„sported from Mondeuill to this place Whereupon Dom-Prior brought diuers examples out of the holy Scripture that it was no new thing for Angells to transport bodies from one place to another and how the Prophet Abacuc was in a moment caryed from Palestine to Babilon Dan. 14. and S. Philip also from Hierusalem to Azotus And that not onely good Angells Act. 8. but the bad also haue had such power and vsed it when God did permit them as appeateth by the history of our Sauiour who was himselfe caried by the tempter to the Pinnacle of the Temple and to the toppe of a mountaine A meruailous transport of a freÌ„ch gentleman As he sayd this Theodosius beholding Lazarus I remember sayth he that I haue heard you tell an admirable transport of a French gentleman and which hath much affinity with this of Sir Gratian Dom. Prior at this word desired Lazarus presently to make the whole company partaker of that history Lazarus smyling Father sayth he doe you not marke how Theodosius by policy seeketh to prolong supper We must thanke him therefore quoth Dom-Prior for if there be any profit therein it is as well for vs as for himselfe but indeed I shall do you wrong and make you pay too deere for your reckoning making you talke when it is time to eate perhaps it will be better after supper Father replyed Lazarus when I haue done eating I haue well supped God thanke you I doe not forget my eating for speaking and therefore I thinke it better presenty to serue you with the history you demand that if it be vnsauoury you may feele it lesse taking it with other meates The history is this taken from hand to hand in Normandy The history of Bagueuille Belleforest About the yeare of our Lord 1386. Charles the 6. reigning in France when most of the French Nobility went into Hungary to defend that christian Kingdome against the inuasion of the Turke a great Lord of Normandy about 50. yeares of age yet vigorous and valiant of his body and a braue Captaine had a great desire to goe serue in this warre thinking himselfe happy if he might employ eyther his life or his labour in the defence of Religion His wife was a most
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
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
the smelling of the dogge To pursue him with their eyes shut to carry their sight science rather in their nose then in their head to sent the Hart the Doe the goate in his feet and going the Beare and Bore by his traces and view To haue giuen him such docility as to vnderstand the voyce and eye the horne and hallowing of his maister to runne to stand still His dooâ—lity to opeÌ„ to hold his peace at a point To accord with the horse and with him conspire to the taking of a beast at the pleasure of their maisters hide themselues To haue giuen vnto beasts courage weapons and craft to assault and defend and rid themselues from danger To a greyhound courage to assault to a Bore force to resist to a wolfe subtilty to flye and without failing make his retraite when he goeth by the worse in the combat In which three beastes you haue noted the three principall acts of valour in warre comprehended in this sage and short sentence The assault of the Greyhound The defence of the Bore The retraite of the Wolfe When you said that the Bore when he would take the bush and remaine there as in his Fort doth alwayes at the entry vse some craft me thinkes I see a Captaine of warre who maketh his turnings and rauelins at the gate of his castle where he meanethâ— to place himselfe in garrison And what you sayd of the Hare was also admirable in a contrary note for God hauing giuen to this beast neither force nor courage as vnto the Bore to make head against her enemies and to defend herselfe hath endewed her insteede of all this with a great swiftnes in her course a thousand shifts to saue herselfe sometime taking the sent from the dogs sometime putting them at default sometime escaping by some vnknowne way You remember and so do I with admiration what you recounted of the foxe the badger and such other beasts The discourse you made of hawkes me thought was most worthy of consideration Of hawkes to draw froÌ„ thence matter of praise vnto the Creatour who hath giuen them such parts You noted in the Hobbie the Goshawke the Sparrowhake the like their bold attemptes their great and high flight The magnanimity of these birds with a certaine feeling of honour as birds that flye not for desire of prey for the kitchin and their belly as the Kite and Crow dooth but for the coÌ„bate and victory you haue noted then docility to be taught inured to the flight some to the fist som to the lure the facility familiarity of the FaulcoÌ„ with men and the hunting horses hauing the wit and boldenes to mingle herselfe among them for her prey although the were neuer taught The maiesty of the Gerfaulcon her high points her maine stoopings her fast gripings his piercing billings these are so many markes of the greatnes of God author of these creatures and of their qualities Hunting an image of waâ—r Now in all these huntings you see a true image of warre for there be enemies weapons armes forces craft combat victory honour and profit Profit I say not of prey a vulgar commodity but which is proper to Nobility of the exercise most profitable to their body making it strong and nimble vigorous and supple and no lesse profitable to the spirit being a lesson of warre to those that can note it here is the chiefe point large matter to praise God who hath prepared in his creatures this pastime of honour and profit to the end therby to be glorifyed by man who hauing vnderstanding and reason yieldeth him thankes and homage of all the force industry which for loue of him he hath bestowed vpon the beasts who cannot acknowledge it themselues wanting iudgement and discours Mowing Of hawkes That which you obserued of the tyme that hawkes are in the mew which is from spring to Autumne is a draught of the diuine prouidence hauing giuen this time and season for the rest and replumage of those birds that in the meane time the fruits of the earth may not be hurt by the Faulconers and that their sport should not endomage any nor spoile the seed and trauaile of poore labourers wherunto all Noble men of conscience haue great respect An aduertisement for gentlemen and chastice their children and seruants if they offend therin It is needlesse hereupon to recite the seate of prudence and notable iustice of a great Lord in France The Marquesse remembred presently the man the matter and interrupting Lazarus Syr sayd he I pray you passe not in silence this history for it is very fit to our pupose of hunting also proper to inst uct our yong huntsemen Syr quoth Lazarus I will obey you though I may be too long And as following his discours One day sayth he came vnto this Lord a poore man a Tenant of his owne to complaine that the Count his sonne had with a number of hunters trampled and spoiled his field of corne he commanded his purse bearer to recompence his losse bad him say nothing to any man of this complaint and signifyed to his steward what he should do to correct this fault and instruct his sonne others The company arriued at the Castle in the euening with good store of prey and saluted Monsieur he shewed them good countenance All these nobles full of fire and gallantry were restlosse though they had donne nothing but runne and ride all the day long some leaped about the court of the Castle some walked in the platforme some recited the encouÌ„ters happened in their hunting others the craft and shifts of the beasts that were taken and all attending their supper with good deuotion when it was ready they began to couer the table grace being sayd all the company sat them downe Monsieur sat at the bords end Madame his wife on his right hand and the Count his sonne on the left and the rest in order when euery man had cast their napkins ouer their shoulders they marked that there was no bread euery man held his hands and meruailed Monsieur shewed himselfe much offended and sent for his steward and the Count was angry in himselfe in good earnest The waiter ran about the house for bred and the steward could not be found they sent to the bakers in the towne and there was no bread in their shopes Madame feyned herselfe angry and could scarce hold from laughing seeing these yong gallants fit at the table well furnished with good cheer armed with good appetite courage to looke one vpon an other and could not play with their hands At last Monsieur hauing coÌ„passion of his Penitents made a signe to his page who had the watchword to fetch bread and then sayd to the Count his sonne My sonne when you go on hunting take heed of spoiling the corne as it happened yesterday for you see the paine we are in for want of bread
And saying this with teares he fell on the necke of Lazarus who also wept tenderly And soone came Pauline and being iofull of this loâ—ing leaue which he saw was granted to his brother and full of hope to obtaine as much for himselfe with the like or more facility cast himselfe at his Fathers feete who was set in his closet sad pensiue desiring to haue his blessing so long desired But behold nature and some contrary and aduerse spirite helping her played her part to trouble the peace of the father and to crosse the designement of the Sonne for as the good old maÌ„ saw himselfe at the point to be depriued of the dearest of all his children pierced with the griefe of the losse and loosing the memory of his former resolution and of all he had sayd a little before to Lazarus he sodainly changed his loue into fury being traÌ„sported with anger as a Lionesse in the losse of her litle ones Well then Pauline quoth he thou wilâ— also abandon and forsake me after thy brother and insteed of succouring my solitude thou preparest to leaue my house destitute and desolate and hereto thou demaundest my blessing Tell me thou vnnaturall child and cruell Impe haue I brought thee into this world and nourished thee so fatherly to be forsaken by thee without piety at the brinke of my graue Haue I fashioned and cherished thy youth with all sorts of fauours benefits to reape in my old age these fruits of anguishe of thy vngratefull ground Doth God command thee to be forgetfull disobedient or cruell to him that begat thee To be his death after thou hast receiued of him thy being and all the good that a child could receiue of a good father But with what face wilt thou present thy offering to God after thou hast left thy father loaden with the burden of a thousand troubles torments endured for thee and wounded with a hartbreake and with a deadly stroke by thy murtherous hands God commaundeth to loue thyne enemies and thou wilt kill thy father and darest thou appeare before the holy Altar of the supreme Iustice soiled with so great a sinne And if thou wilt serue God as a perfect seruant who letteth thee to performe it in the house of thy father whome God commaundeth thee to serue and honour Of thy Father I say who hath alwayes giuen thee by his works and wordes good testimony that he caryeth the feare of God in his hart and loueth vertue and is pleased to see his children perfect in all piety Thinkest thou that there is neuer a good man in the world nor any worthy of thy company Is there no place in heauen but onely for Religious Or may we not liue a perfect life among men without leauing the company and conuersation of men After these periods and clauses shot like sharp and pointed arrowes he paused a while and as if all his choler had beene spent and disgorged yet Nature forced him to apply for a second assault and battery the force of a contrary passion He tooke the language of loue stroaking and imbracing whome he would not anger but winne and resuming his speach O sayth he my well beloued Pauline O my life and my comfort haue compâ—ssion of me thy desolate Father behold these white hayres these hollow eyes these teares hasten not my end lyue yet a while with me and if thou desirest my death thou shalt see it shortly it draweth on apace with the roll of my yeares and infirmities and knocketh already at the doore of all my senses assigning me ouer to my sepulcher Stay a litle that I may giue thee my last benediction in peace and that thou maist take it without offence expect tary till I be put in my graue and then thou maist go which way thou wilt heere he held his peace being stopped with the violence of his sighings and aboundance of teares which trickled downe his cheekes great and feruent and held the head of Pauline fast in his haÌ„ds vpon his knees a man might see in his face inflamed and his body shaking the conflict of an extreme passion that ruled in his soule Pauline was at this anger and commotion of his Father more astonished then offended for he easily perceiued that it was not of any euill will but that the subtilty of the wicked spirit had surprised the good old man by an ambushment layd behind the wals of Nature and fatherly affection and had of him great compassion and with a calme countenance sayd vnto him My most honourable Father if I had thought that my demaund would haue offended you I protest that I would neuer haue made it neither except I had long before perceiued by euideÌ„t signes that my vocation had beene full pleasing vnto you dared I to haue opened my mouth to discouer it And now Syr let not God suffer me to grieue honorable old age which I haue alwais respected as becometh a maÌ„ of honour althogh otherwise it had not touched or concerned me any thing at all nor so farre to forget my selfe eyther of your immortall benefit or of the duty of a true Sonne nor to foule my soule with the vice of such ingratitude contemning your commaÌ„dement which I am bound to obey with a thousand merits and a thousand titles of loue My most deere Lord Father be you in rest I will stay as long as it shall please you and will serue you in your house and will account my self much honoured to liue in your company and vnder your obedience and do verily belieue that God will weâ—l accept this duty done for his loue according to the directioÌ„ of his lawes And if it please you I will also do my best to perswade my brother Aime-Dieu to stay his voiage also to dwell with you and to employ himselfe with me to your contentment and comfort At these words vttered with so great simplicity of hart countenance of a child the good old Syr was in that instant pacifyed and his heat asswaged and it seemed that the speach of Pauline entring at his eares had also mollifyed and transformed his hart as it were with some sweet drinke of heauenly liquour and therefore taking againe his spirits of loue and prudence returning in a sort to himself O my God sayth he where am I And into what errours hath the iniquity of my soule transported me O mercifulâ— Father haue mercy on me and haue not regard to my folly and rashnes in speach O my well beloued Pauline I know well thy obedience and piety towards me thou hast vndertaken nothing but by the inspiration of God with my good will and lyking thou didst long since aduertise me of this desire O soueraigne God pardon me and do thy pleasure with my Sonne or rather with thine owne for thine he is and not myne Pardon me my Sonne and excuse my infirmity this was an excursioÌ„ of a child of Adam that old