that the estate of merchandise which attendeth to the world and hath nothing for her end but wealth is a great stoppe and hindrance to Christian life It is our Sauiour sayth Lazarus who saith it is impossible to serue two maisters and compareth Riches to Thornes Mat. 6.24 but this rule and this Parable do not condemne the estate of Merchants nor riches neither for both before and since the comming of our Sauiour there were many Merchants Math. 13. and rich men too good seruants of God they cōdemne only the folly of those who calling themselues Christians that is seruants of God and disciples of Iesus Christ will also haue the World for their maister obeying and pleasing it who say they serue God and suffer themselues to be carryed away by riches who behold heauen with their left eye and earth with their right who take on both sides and finally who saile to East and West both at once Our Sauiour then sayth not that it is impossible to be a good Christian a good Merchant but only sheweth it to be impossible to set their loue vpon the World and earthly goods and withall worke their saluation which is very true doctrine therfore it is the loue of the world auarice that crosseth Christian vertue not the estate of a Merchāt And in that sense S. Paul sayth They that will become rich fall into temptation 1. Tim. 6. the snares of the Diuell and into many foolish and hurtfull desires which drowne men in destruction and perdition for Couetise is the root of all euill So that if the Merchant driue away all auarice and couetousnes from his shoppe he shall receaue no more impediment of doing well by his estate then the Iudge doth by his office or the Souldier by warre Friend Pilgrime quoth the other Merchant you haue touched the point A man may be a good Christian a good Merchāt both for doubtlesse if the Merchant be not worldly or couetous he may be a good Christian but how many such doe you see In my opinion it is as easy to find a white Crow or a blacke Swan or a Pike without a bone as a Merchant without Couetise Syr quoth Lazarus will you condemne all Merchants of that fault And Syr quoth the Merchant can you name me one Merchant who would not gaine and be richer still Syr replyed Lazarus it is another matter to haue a desire to gaine honestly and make a reasonable profit of ones mony and paines another thing to be couetous for the second cānot stand with a good Christian conscience the first pertaineth to his estate and hindreth not a good Merchant but that he may be a good Christian also For a well ordered desire to get his liuing and to gaine by buying and selling neuer compelleth any man to do any thing against Gods law but auarice will lay his fingers on all and will fill his pouch with all manner of gaine It wil make him corrupt his ware take vsury loue his shop better then the Church his counting-house better then the Altar and a reckoning better then a Masse or a sermon Effects of couetise It will make him loose his soule and heauen rather then his earthly riches It is auarice therfore that alwayes corrupteth the merchant and his estate but not that the estate is contrary to the obseruation of the lawes of God And if there be any difficulty of working saluation in this calling besides auarice it is a common case to all estates for in euery one shall a man meet with difficultyes which may turne him from the way of well doing if he will suffer himselfe to be turned out In being a King a Iudge a Captaine and the like There are the like also in euery age Youth hath her faultes All estats and ages haue their difficultyes and old age hath hers and other ages haue theirs but as for these obstacles we do not condemne all estates ages so must they not make vs condemne the estate of Merchants for these are not impossibilityes to liue well for so all the world must become Religious but matter to merit in euery vocation For the more difficulty there is in any worke so much more is the vertue and reward and glory in ouercoming it No estate without difficulty To thinke we may exercise any estate in this mortall life without difficulty is to imagine a Sea without tempest or a Warre without encounters The Religious themselues who at one blow haue broken the greatest difficultyes casting from them the baggage of the world and haue entrenched themselues within the counsels of our Sauiour out of the wyndes and stormes of this worldly sea are not exempt from all difficultyes for they carry their flesh about them which is a seminary of many troubles and the Diuell goeth euery where Euery man carryeth his Crosse Math. 16.24 Marc. 8.34 who alwayes cutteth worke for our infirmity and euery where ech man carryeth his Crosse for that is a decree pronounced by the mouth of our great Maister It is true that all do not profit thereby because they carry their Crosse ouerthwart without merit as without patience Syr sayth the Merchant if difficulty make merit and glory then our condition and that of worldly men is in better case then the Religious for that we haue more difficulty to be saued without comparison I answere quoth Lazarus that worldly men haue more difficultyes and letres of saluation then Religious yet for al that they haue no more merit but much lesse because they breed the causes of their owne difficulty and fasten the fetters on their owne feet Whereas the Religious do ouercome at one blow all the chiefe difficultyes pulling themselues out of the presse of the world with a resolute mind forsaking all things to submit themselues wholy to the seruice of God which are too great exploites of a noble mind the one of fortitude and the other of Charity and if after they haue lesse difficulty to liue well they misse not therefore of more merit for it is the fruit of their victory and a continuall prayse of vertue to them valiantly to haue passed through the bowells of their enemies and an increase of glory to haue chosen so noble a field to fight in and therein to gaine the crowne of euerlasting glory The excellency of an estate doth not consist in the difficulty but rather in the goodnes and beauty of her actions Wherein cōsisteth the excellency of an estate as in the foundation and of the end thereof as in the crowne Therefore the vocation of Theology is preferred before that of Phisicke because it hath a higher subiect which is God and a more noble end which is the health of the soule wheras Physicke respecteth onely the body and the health thereof though physike perhaps may haue more difficulty then the other Also when the difficulty cometh of the excellency of
procession at the Church of our B Lady of Guifts fell from the platforme which is before the sayd Church about 24. foot high vpon the stones they that saw him in the aire when he fell they that tooke him vp from the ground thought surely he had beene all crushed and bruised and hauing wrapped him quickly in a Sheepe skinne they found at the last that he had no harme at all and the next morning he was to the procession sound liuely to giue thankes to God and our B. Lady by whose intercession there was reason to thinke that he was preserued not only from death but also from any harme This happened in a publicke place and the chance was great and strange and yet marked but by a few for the Post of Auinion comming to Lions but some moneths after and seeing this in print denyed stoutly that any such thing had happened there and his denyall had preuailed against the truth if there had not beene some there that were eye-witnesses thereof A like accident hapned at Bourdeaux the yeare 1600. to the sonne of M. Antony Valet a renowned Physitian The like happ of Antony Valet of Bourdeaux this child being six or seauen yeares old fell out of a window foure and twenty foote high or more vpon a paued court without any hurt and how few are there in that towne that know that speciall fauour and protection of the holy Angell who as an instrument of the diuine prouidence preserued that little child committed to his custody from harme to make him a name of honour with a long life At the same towne of Auinion in the yeare 1592. by the great prouidence of God In Auinion a child found buried quicke was found by Hunters a little child about a yeare old buryed quicke in his clothes by the bankes of Durence perceauing him by the toes of his feet stricking vp whether he had put them out of himselfe or the Dogs wynding him had so discouered it and it seemed that he had been in that case aboue foure and twenty houres for they saw his eyes nose eares and mouth stopped with earth now waxen hard and dry a chance which did astonish the beholders who could no wayes conceaue how this little creature could liue so long not only without sustenance but also without breathing It was christened with condition because they doubted some saying it was not like to liue so long without Baptisme others ghossing that some vnnatural Mother or sorcerer hauing of negligence deferred tâ— baptize it was at last driuen by the Diuell to bury it in this sort that it might be depriued of life both of body and soule for a more cruell and bloudy offering to this Tyrant Mounsier Bartelesse an honorable and vertuous gentleman the chiefe Consull of Auinion that yeare caused him to be called Iohn Ioseph which second name is that he now beareth who I doubt not doth well remember the matter as also I thinke but few then tooke any great heed therof and fewer thinke of it at this present At Tolouse the yeare of our Lord 1595. the 19. of May an other elder then this At Tolouse a youth buried in the ruines of a fallen house 1595. was in a sort buried aliue and saued miraculously he was called Bernard Gentiald a youth of that town of 18. or 19. yeares old dwelling with a merchant called Syre Caluet who by good or euill chance being all alone in his masters house which was in the street of Exchange when it fell downe to the ground betwixt 9. and 10. of the clocke in the night was also taken in the fall and found an houre after on the ground in the midst of the timber and plaister full of dust and astonishment without any harme at all as my selfe did see him some dayes after in our Nouiciate How many be there at Tolouse that were ignorant of this singular grace of God shewed in the behalfe of this yong man to the end to binde him more to loue him hauing preserued his life euen in his graue as he did to Ionas and kept him from all harmâ— in so dangerous a ruine In the same month the yeare 1597. at Vitescall fiue leagues from Burdeaux certaine little rockes seated vpon the side of Garumna At Vitescal 1597. wherin were framed certaine smal houses which serued for tauernes falling downe oppressed 19. persons and there was found a little girle safe and whole betweene the legges of her father who was al crushed I think but few marked this wonder of God There be a thousand like that happen before the eyes of men which are not perceaued wherefore we must not meruaile if few did marke this transport specially at that tyme when Italy as I haue sayd was in tumult and on fire with seditions and ciuill warres of the Guelfes and Gibellines which lasted about 250. yeares Plâ—t l. 7. decâ—d 1. Trith iâ— Clâ—mâ— was the obiect whereunto most men attended and which Writers of histories tooke for the subiect of their bookes so that this small attending might be the first cause of their silence in this miracle There may be also another contrary to this and that is the famousnes and manifest knowledge thereof which often maketh Writers neglect or disdaine to write of that all the world knoweth euery one referring himselfe to his companion At what tyme our Sauiour preached the Piscina probatica was in vigour in Hierusalem and recommended through all Palestine and with good reason for that it wrought continuall miracles healing all sortes of diseases though neuer so desperate and incurable and yet Ioseph that diligent and famous Writer of the Iewes and their matters speaketh not one word thereof Ioan. 11. and if S. Iohn had not in his Ghospell made mention thereof we should haue knowne nothing of it nor yet of the miracle of Lazarus raysed from death written onely by him being notwithstanding the most famous miracle that our Sauiour wrought The same Ioseph was silent also of that prodigious massacre of Herod vpon the childreÌ„ about Bethlem which notwithstanding was a very markable history and a thing which Rome and all the world knew Macrob. l. 2. Saturn cap. 4. Dion in Caesa Aug Philo lib. 3 de Herod for Macrobius and Dion Heathens do touch it in their writings The Eclipse of the sun and that admirable darknes which happened at the passion of our Sauiour extended ouer all Palestine and was manifest in Syria Aegypt and in all the places of our Hemisphere yet neuer a Heathen wrote thereof but only Phlegon a franchised seruant of Adrian the Emperour a silence almost as strange as the worke was manifest And how many thinges haue vanished from before the eyes of men PhlegoÌ„ Orig in Mat tract 35. tom 5. S. Tho. 3. p. q 44. and remayne buried in the dust of â—unning ages which in the beginning were notorious and knowne to all the world Therefore we
it O mortall men whereto leuelleth the sight of your swollen eyes where doe you cast the ancker of your light hopes what get you and to what danger of destruction doe you driue your selues what shall become of riches gathered by theft and iniquity Against worldlinges what shall become of your rapines vsuries what gayne you winning earth and loosing heauen what heape you vp but the treasure of the vengeaÌ„ce of God See you not hell open to swallow you and eternall death expecting with her lawes gaping to make a prey of your lost soules for euer and euer O sweet Iesus make vs if it may please thee in loue with thy rich pouerty amorous of thy eternall riches and contemners of these earthly treasures Luc. 13.33 and feare full of dreadfull death and pouerty eternall Neuer let it befall vs to cast our handes on other meÌ„s goods but to stretch them out to giue them of our owne and get heauen in giuing earth according to that holy trafike which thou hast taught vs. The After-dinner and Euening of the eleueÌ„th dayes Iourney Diuers Considerations of Auarice punished and Liberality practised by the Saintes CHAP. XXVI IN this second part of the day Diuers punishments of the couetous the Pilgrime shal make some spirituall discourse neere vnto the morning meditation he shall bring into his memory the punishment of theeues rouers church-robbers vsurers and other breakers of this commandement whome the reuenge of God hath already striken he shall remember Achab Iezabel who for taking from their poore subiect his vineyard and life also 3. Reg. 21 19. lost their owne life kingdome from themselues al their posterity of Giezi who was striken with leprosy 4. Reg. 5.27 which did sticke to al his race after him for taking the guifts of Naman against right and the will of his maister Elizeus of one Heliodorus 2. Macha 3.26 who was beaten by armed Angells euen vnto death for stretching his handes to the sacred treasure of our Iudas who for a few peÌ„ce became a traytour and sacrilegious homicide of his God himself Act. 1.6 To these and such examples he shall oppose others of the coÌ„trary vertue In generall the first Christians who brought their goods to the Apostles feete for a present to God and the poore and in especiall of the glorious virgin Act. 4.34 who in the imitation of her sonne lest all hauing her hart treasure in heauen in the land of the lyuing thousandes of other ChristiaÌ„s whereof the Ecclesiasticall histories doe speake And so he shal passe the rest of the day attentiuely beholding heauen as the treasure of immortall riches prepared for those that do holily contemne the transitory and shal in this point end take his nightes rest The twelfth day A Meditation vpon the eight Commandement Thou shalt not beare false witnesse against thy Neighbour CHAP. XXVII THESE former Commandements doe order direct the hart and hand and this following the tongue that we abuse it not against our neighbour nor against our selues by false depositions of good or euill The morning meditatioÌ„ shall be thereof beginning as before False witnesse in â— iudgmeÌ„t forbiddeÌ„ The first point shall obserue that by the principall inteÌ„t of this precept it is forbidden to beare false witnes in Iudgement against our neighbour which commonly being done by oath carieth an vndoubted credit in that quality if otherwise there be no cause of exception or chalenge And if it be taken falsely It is iniurious to God and pernicious to our Neighbour it is most iniurious to God pernicious to the person of our neighbour for he vseth the name of God in opeÌ„ Iudgement to testify falshood and is cause that iustice is peruerted that the right of inoncency is ouerborne and the iniquity of the wicked established whosoeuer therefore witnesseth falshood against his neighbour or also against himself as many do vpon the racke or tortour he sinneth against this law in the princiapll point All diffamation forbiddeÌ„ The second point shall consider that by this commandement is forbidden all sort of diffamation detraction calumniation al euill cariage of our tongue against our neighbour either by word or writing for such offend God greatly who vpon euery occasion or without occasion make sport of other folkes faultes and imperfections forgetting their owne and they more grieuously who impose feyned and false crimes and yet most grieuously of all they that write diffamatory libels for the hurt is more vniuersal the malice more bitter All lying forbiddeÌ„ The 3. point shall ponder that all kynd of lying is forbidden in the compasse of this Commandement but specially that which is against Religion For this is a great lye that striketh directly at the supreme verity a lye which Dauid detested with a sharp threat of perditioÌ„ saying vnto God Thou shalt destroy all those that speake lies Psal 5. such are in the highest degree the Arch-heretiks whome S. Peter calleth Maisters of lying such as heeretofore were Arius Manes and in our time Luther 2. Pet. 3. and Caluin The speach shall demand grace of God well to gouerne our tongue and to auoyd al wordes contrary to verity in these termes My God thou art the supreme verity and all men are subiect to lying as one of thy Prophets writeth Psal 115. Thou hast giuen me a desire of thy truth may it please thee to giue me grace to auoid all lyes not only of false witnesse against my Neighbour or in Religion against the honour and the fayth of thy Church but of all sort or kind whatsoeuer not only in thinges great and important but also in light and little for lying doth dislike thee of what sort soeuer it be made and to what intention soeuer it be spoken and all those that vse it are therein followers of thyne ennemy Sathan the Father of lyes Let my hart be in thy sight right and true and my tongue and handes conformable and agreable with my hart and that thy truth may resound with a sweet accord in my thoughts wordes and workes in all and aboue all to glorify thee The After-dinner and Euening of the twelfth dayes Iourney Of the nature and basenes of lying CHAP. XXVIII IN the Afternoone the Pilgrime if he will not change the matter may ruminate that of the morning What lying is discoursing of the nature of lying and of the diuers sortes thereof He shal consider that that is a lye Putarch de puerorâ—on educatione where the word agreeth not with the thought the mouth affirming that which the hart denieth a vice directly opposite to God the supreme verity and altogeather base and seruile as comming of dastardy not daring to speake plainely and openly and therefore hatefull worthy of punishment not only in such persons of honour Aug. l. de Mendacio c. 7. 8. but also in slaues sayth
vertuous and pious Lady but being yong and louing him most intirely found great difficulty to giue her coÌ„sent to this voiage but he was so importune that at last she must let him do as he list He being prepared furnished for such a Captaine bad her farewell and to leaue and take a token of mutuall loue he diuided a gold ring he had into two parts leauing the one halfe with her he kept the other to himselfe and went his way He did with the other nobility of France diuers noble exploites in this warre but the sinnes of wicked Christians had armed the enemies and made them conquerours in such sort that almost all the Christian army was cut in peeces diuers noble men taken prisoners and carryed into Turky among whome this gentleman was one He sent diuers letters by diuers wayes vnto his wife to send his ransome but he neuer had any answere of newes no more then his wife had from him and endured a thousand miseries the space of seauen yeares he was bought sold sundry tymes to diuers maisters euery man scorning to keep a man so old worne out as hauing lost their hope euer to gaine any thing by him In the end of the seauenth yeare he fell into the hâ—nds of a most mercilesse maister who incensed to see himselfe frustrate of the ransome his prisoner had promised concluded one day to kill him and gaue charge to one of his seruants to execute his resolution that very day The poore gentleman hauing vnderstood so much and seeing all his hopes brought to nothing tooke courage from despaire and of a true noble and Christian hart resolued to take death patiently and yet hauing recourse to diuine help where humane wanted coÌ„mended himselfe with all his hart to God and S. Iulian to whome he had alwayes beene deuout and made a vow to build him a chappel if by his intercession and prayers God would deliuer him from this distresse and therupon he slept and after a while he waked and thinking he had beene still in his cage where he expected death he found himselfe in the midst of a forrest in his cloathes without his chaines At the first he thought it had beene a dreame and that verily he was in prison which happeneth oftentimes in cases which be strange and beyond our fayth and hope as appeareth in S. Peter who being indeed brought out of a close prison by an Angell 〈◊〉 9. thought it had beene a vision but hauing well awaked al his senses he beheld the heauen and the earth and touched the trees and he persuaded himselfe that he was in some forrest in Turky where miraculously by the prayers of of the Saint he was out of prison to seeke meanes to saue himselfe Looking about him he saw certaine shephardesses of whome he demaunded in the Turkish lauguage what forrest that was The good maides were in Normandy and looking on him with wondering thought he had spoken Latin or English and told him in French that they vnderstood not what he said he hearing them speake French began to doubt yet more that he did dreame and that dreaming he asked in French what forrest is this and that they answered it was the forest of Bagueuille This was a forrest of his owne where he had hunted a thousand tymes he was now more amazed casting his eyes round about to try his senses he perceiued at last that he dreamed not and that verily he was in Normandy neere vnto his owne Castle and thither he went was knowne receiued by his wife with diuers pretty chances but they are out of the purpose of our transport wherof only I was to speake and therefore I forbeare to ouercharge your eares with by-matters At this clause Dom-Prior turning to him O Sir Lazarus sayth he leaue not our eares empty This is to keep backe the hart of the history and to take away our meate when you haue made vs hungry I pray you for all the company to tell it out Heare then quoth Lazarus seeing you will haue it so he went streight to the castle where he saw a great number of gentlemen that met there that day he addressed himselfe to the Porter and told him that he much desired to speake with Madame the Porter asked what he would haue I desire to speake with her selfe quoth he about a matter of importance It will be hard sayth the Porter to speake with her for she is presently to goe to Masse to receaue the benediction of her mariage the good gentleman was much amazed at this insisted the more earnestly to speake with her The porter halfe angry told him it was lost labour to demand it yet he went to Madame and told her there was an old Hermit at the gate who desired to speake one word with her This Lady was vertuous and a great almes giuer and who had mourned for her husband all the tyme of his seauen yeares absence and by the aduice of her friends who thought certainly he was dead was in a sort constrained to consent to this second mariage She thinking that this Hermit would speake with her to demaund an almes commaunded her steward to giue him a good one aduertising him that if he had any things els to say he should tel it him He brought it him to whome the old man sayd it is not almes I desire I pray you tell Madame once agayne that it is necessary that I speake a word with her before she go to Masse and if you can persuade her to heare me you shall performe the part of a faythfull seruant The steward apprehended something at these wordes and went vp agâ—ine and sayd Madame he would but one word with you and he saith it is necessary that you take it from his owne mouth before Masse My opinion Madame is that you do so and enter into the low hall to heare him what can you tell Perhaps he may giue you some aduice about your affayres or bring you some certaine newes of Monsieurs death or of his last will and testament She belieued him and descended into the hall and stood to a window alone The good old man leasurely passed through the midst of the court and company euery man looking and wondering at him for they saw an old man leane and diffigured his haire all white and beard loÌ„g and ill kembed clad with an ill fauoured old rugge gowne of the Turkish fashion He presented himselfe to Madame attired in her wedding apparell and making a low reuerence vnto her sayd Madame I come from Turky where I haue sometims seene one called Monsieur Bagueuille as I vnderstaÌ„d Lord of this place and hertofore your husband who was taken prisoner seauen yeares since in Hungary when the Fenchmen were defeated I know that he hath long expected his ransome and that he hath suffered much misery haue you not heard any newes of him within this yeare She answered Alas my good friend know
you that we neuer had eyther letter or message from him this seauen years since he parted hence which maketh vs belieue that he is dead neither should there haue wanted gold or siluer to haue redeemed him if we could haue knowne where he had been I would to God he had followed my counsell whome he loued so dearely and of whome he was loued againe as much as euer wife loued husband the good Syr I wisse had now beene aliue and had not endured so much paine as I imagine he did suffer I haue lamented for and my condition had not beene so pittifull by his afflictions and myne owne and she began to weep but good Father do you know any thing of him I suppose you did not desire speake with me for nothing The good Syr seing by the countenance and wordes of his wife that he was yet vnknowne answered if I should let you see him could you know him As she changed colour for this word went to her hart he vsed his familiar language and sayd to her Mamy doe you not know Bagueuille your husband and this halfe ring therewith he presented her with the half of the ring which they had diuided The Lady seeing this gage fastening her eyes attentiuely vpon the man and aduising well she remembred the figure of his countenance and the sound of his voyce and casting herself vpon his necke with teares O my Lord and husband quoth she therewith she sâ—unded he though but weake yet held her vp The Steward and the seruitours who from the lower part of the hall did see them talke without hearing what they sayd seeing this ioy and entertainmeÌ„t ranne presently vnto them and straight did acknowledge their old maister in an instant all the Castle sounded of the rumour of this newes and his vnexpected returne Lazarus being come thus farre in his history he looked vpon Dom-Prior Lo Father sayth he I haue serued you with all that is in my budget will you that I should recite also the astonishment of the new bridegroome newly espoused to this Lady the ioy and admiration of all the kinsfolks and the old seruants and that I dresse you in this religious house where you eate no flesh a mariage feast of fish and finally that I trouble you any farther with superfluous ill seasoned meates Syr Lazarus quoth Dom-Prior the meate you haue giuen vs is very pleasant and sweet and so well dressed that it whetteth the stomacke to those that eate and filleth without glutting but it seemeth you desire to be serued no more with ours for you eate nothing I will add this yet quoth Lazarus that this Syr built the Chappell which he vowed to S. Iulian died soone after in good peace where his beard and perruque remayned a long tyme hanging in the roofe of the same Chappell as an honourable memory and hath beene seene of diuers not 40. yeares since I know not if they be there still As he sayd this came in the seruitours to take away with them the Beare marching right vpon his two hinder feete and carying in his forfeete a great basketh Euery man began to laugh to see the poore beast do such seruice as his companions in the wood are not wont to do when the cloth was taken away and grace sayd euery man rose Lazarus tooke his leaue of Gratian and exhorted him to haue good courage commending himselfe vnto his prayers Gratian thanked him with all his hart and recommended himselfe to his prayers shewing a great trust and confidence in God Dom-Prior led Lazarus his company to their chaÌ„ber where they would not suffer their feete to be washed and so he left them with his blessing They made their examen of conscience sayd the Litanies and tooke the subiect of their morning meditation which was in three points 1. Of the descent of our Sauiour to hell 2. Of his Resurrection 3. How he appeared first to his Mother After each one betooke himselfe to his bed Theodosius and Vincent were streight asleepe But Lazarus could do nothing but thinke of Sir Gratians good fortune and the fauour of God towards him O Gratian sayth he how happy a merchant art thou The desire of a deuout soule thus to haue left the worldly and earthly traficke and to haue escaped out of the gulfe of this deceitfull world Out of this Citty of confusion that maketh mortall men drunke with the cuppe of a thousand charmes vnto eternall death Thou shalt trafike henceforth with the mony of a better maister who shall make thee gayne a hundred for one and after that thou shalt wax rich thereby he will make thee heire of all his goods which are of more value theÌ„ a thousand worlds O when will that day come that like vnto thee I may serue this maister in his house whither he doth call me wherto I haue aspired euer since his light did discouer vnto me the darcknes of the earth and the inconstancy of this life where with his houshold seruants I may carry the coller of his yoke most sweet and honourable Matth. 11.30 walke the wayes oâ— his counsells gayne way to heauen by those pathes which himselfe hath marked with his owne steps and the steps oâ— his best beloued seruants to march without any hinderance of thornes which choake the good grayne to liue in the body without corruption of the body like the celestiall spirits to haue no other iudgement or will besides the iudgemenâ— and will of that soueraigne wisedome without any iudgâ—ment or will of myne owne to iudge well of all to bridlâ— myne appetites to command and maister my selfe O sweeâ— Iesus when shall this be O sweet Virgin it shall be then when it will please thee with thy credit and authority to further thy suppliant and deuoted seruant And with these desires and sighes he slept The eight and thirtith day and the eight of his returne A Meditation of the Descent of our Sauiour into Hell and of his Resurrection CHAP. XX. A LITâ—E after the Religious had begunne Mattins about midnight the Pilgrims hauing examined their conscience and resumed the memory of their meditation went to the Church into a chappell where they had marked the day before the picture of our Sauiours descent into hell and of his Resurrection very deuoutly represented euery one set himselfe to his Meditation Vpon the first point Lazarus remembred the prophecy which sayth in the person of our Sauiour Eccles 24. I will penetrate the lower partes of the earth and will looke vpon those that sleepe on all those that hope in our Lord In which words he marked three different places of soules which our Sauiour did penetrate accomplishing this prophecy the first was the bosome of Abraham where were assembled in repose the soules of the iust the second Purgatory Orig. 15. in Gen. where were the soules of the iust also but in paine and
that dolorous mystery when thy Sonne praying in the garden to his eternall Father in his agony swet drops of bloud in such aboundance that they ranne downe vpon the ground and after was by one of his disciples betrayed and deliuered to the ministers of the Iewes by whome he was taken and his hands being manicled with a cord about his necke was cruelly haled to the houses of Annas and Cayphas The Prayer I Humbly beseech thee obtaine for me of thy deare Sonne the gift and grace of true prayer and that in all my tribulations and afflictions I may conforme my will vnto Gods bearing them all with patience and that he will assist me in the agony of my death Amen Of the Whipping The Oblation O Virgin most afflicted I humbly offer thee 10. Aues and one Pater noster in memory of the griefe and shame which thy Sonne felt Dolo ∣ rous 2 when after all the scoffing beating and spitting of that darke and dolefull night the next day he was in the house of Pilate despised and put to shame being he that cloathed the heauens with beauty and is himselfe the most beautifull of all the children of men bound to a piller and whipped most cruelly with no lesse then 5000. stripes and more The Prayer I Humbly beseech thee aske of thy Sonne for me that he would rid me of all earthly affections giue me grace and courage to chastice and subdue myne owne flesh that it preuaile not against the spirit and that I may patiently beare the rods and chasticements which in this life his diuine Maiesty shall send me Of the Crowning The Oblation Dolo ∣ rous 3 O Virgin distressed I humbly offer thee 10. Aues one Pater noster in reuereÌ„ce of that griefe which thy Sonne our Lord Iesus-Christ suffered when the cruell tormentors crowned him with a crowne of thornes which pierced his most tender and holy head in such sort that his precious bloud trickled downe round about most aboundantly They mocked him also put in his hand a reed for a scepter striking him therewith on the head The Prayer I Humbly beseech thee pray for me that I may auoid all desire of pride presumption and may rather desire â—â—ame iniuries for my sweet Sauiour Christ his sake that in this life being crowned with thornes of tribulation I may deserue hereafter to be crowned with glory in thy blisse euerlasting Of the carrying of the Crosse The Oblation Dolo ∣ rous 4 O Virgin so darkened and filled with griefe sorrow I humbly offer thee 10. Aues one Pater noster for the sorrow thy holy soule felt when thou didst see thy dearely beloued Sonne led through the streetes of Hierusalem with proclamation condemned to death as a malefactour and disturber of the people carying all along that heauy Crosse vpon his weake shoulders and sawest him failing to the ground with the weight thereof with which dolefull sight thou wert euen pierced with griefe and sorrow The Prayer I Humbly beseech thee obtaine for me perfect feeling and tendernes of hart and compassion in these sufferings of thy Sonne and tâ—â—e repentance whereby I may weepe also for my selfe confessing correcting and satisfying for my sinnes and that with promptitude and alacrity I may carry any Crosse which God shall lay vpon my shoulders Of the Crucifying The Oblation Dolo ∣ rous 5 O Virgin spring and fountaine of teares at the foote of the crosse crucifyed in hart with thy Sonne I humbly offer thee 10. Aues one Pater noster to the incomparable griefe which thou feltst when in mount Caluary thou â—awest thy good Iesus that lambe without spot fastened to the Crosse with cruell blowes which pierced thy hart where after pardoning of his enemies and fulfilling the scriptures with a great cry and teares he commended his soule to his eternall Father thou sawest him yield vp his ghost The Prayer BY the greatnes of thy griefes which heare B. Lady thou didst suffer obtayne for me that I may pardon and loue myne enemies that our Lord may pardon me all my sinnes and not forsake me in the houre of my death but that hauing performed all my duty I may yield my soule into his holy hands Amen Of the Resurrection The Oblation O Queene of heauen full of ioy I humbly offer thee 10. Aues one Pater noster for the ineffable ioy thou tookest in the Resurrection Glori ∣ ous 1 of thy well-beloued Sonne when to thee before all others he appeared glorious risen from the dead and conuerted all thy sorrow into ioy and gladnes and after in token of his great loue and for confirmation of the fayth of this Resurrection he appeared often to his Apostles and disciples The Prayer I Humbly beseech thee procure me the true ioy of a good coÌ„science and that my soule may rise againe in newnes of life and manners and firmely belieue the misteries of the fayth which our holy Mother the Catholike Church teacheth Amen Of the Ascension The Olation O Glorious Lady full of comfort I humbly offer vnto thee 10. Aues Glori ∣ ous 2 and one Pater noster for the ioy thou haddst in the wonderfull Ascension of thy Sonne our Lord when thou sawest him with glorious triumph mounted vp accompanied with the blessed soules of the holy Fathers adored and worshipped of all the quires of Angels ascending into the heauens there sitting at the right hand of God his Father leauing thee heere on earth for the stay and light of his Apostles for the example comfort of his Catholike Church The Prayer I Humbly beseech thee obtaine for me that my hart may be lifted vp to loue heauenly things and that thou wilt be to me a sweete comforter in the iourney of this present life that I may deserue life euerlasting Amen Of the comming c. The Oblation O Excellent Spouse of the holy Ghost mother of the motherles comfort of the comfortles I humbly offer 10. Aues and one Pater noster to the sacred mystery of the coÌ„ming of the holy Ghost when Glori ∣ ous 3 in the figure of fiery tongues he descended vpon thee most B. Virgin and the whole company of the Apostles euen as thy Sonne promised in such sort did inflame and fill their harts that immediatly they began to speake in diuers tongues the wonders of God The Prayer PRay for me O B. Lady that I may deserue to receyue plentifull grace the gifts of the holy Ghost the language of ChristiaÌ„ loue in all my conuersation with my neighbours and perseuerance in vertue and all good purposes Of the Assumption The Oblation Glori ∣ ous 4 O Soueraigne Lady and Virgin the honour of mankind beauty of the heauens I humbly offer vnto thee 10. Aues and one Pater noster to the glorious mystery of thy Assumption when by the B. Sonne thou wert called to his euerlasting glory deseruedst at thy happy passage to
haue present the holy Apostles thy seruants wast receiued body soule into the heauenly habitations of the celestiall spirits as Queene of the Angels mother of their Lord maister The Prayer I Humbly beseech thee be my Aduocate in all tymes and places and deliuer me from sodaine and vnprouided death and when I shall passe out of this world defend me from all the temptations of the diuell that my soule may haue free accesse to the ioyes of my God and Sauiour Of the Coronation The Oblation Glori ∣ ous 5 O Most high glorious Lady Empresse of the whole world I humbly offer vnto thee 10. Aues one Pater noster to the glorious mistery of thy Coronation which was the accomplishment of all thy ioyes and the crowne of all thy deserts when thou wert exalted aboue the Angelicall spirits and to the blessed Trinity the Father Son and holy Ghost thou wert crowned and appointed Queene Lady of all and the defendresse and aduocate of all that inuocate thee The Prayer WE reioyce O B. Lady at thy exaltation and glory and beseech thee that froÌ„ the high throne where thou art placed thou wouldest remember thy poore children which wander heere in this vale of teares and that thou wouldest obtaine for vs plentifull gifts and graces that we may deserue with thee and all the holy Saints to enioy the B. Trinity Amen THE CORONE OF B. LADY THe manner of saying the Corone of our B. Lady consisting of 63. Aues six Pater noster in remeÌ„brance of the 60. yeares of her life euery Pater noster with the 10. Aues are to be sayd and offered in the honour and remembrance of 10. yeares of her life and of what 〈◊〉 did or suffered in that time with a prayer eyther before or after crauing those graces and vertues which most did shine in the actions of those yeares The Oblation of the 1. O Most innocent and immaculate Virgin I humbly offer vnto thee 10. Aues one Pater noster in honour of the first 10. yeares of thy life and all thou didst therein in honour of thy immaculate Conception miraculous Natiuity of a barren wombe of thy blessed infaÌ„cy and Presentation into the Temple and all thy vertuous exercises and deuotions there whereby thou wert disposed and prepared to be a meete mother for the sonne of God The Prayer PRay for me I beseech thee that I may offer my best first times to the seruice of God and by exercise of vertue and eschewing occasions of sinne I may dispose my soule to receiue Gods grace in this life and his glory in the next The Oblation of the 2. O Most happy and chosen Virgin I humbly offer vp 10. Aues and a Pater noster in remembrance of the high vertues which dayly increased in thee first vowing chastity and espousing thy selfe to chast Ioseph receiuing with ioy humility and resignation the ioyfull newes of the Incarnation of the Sonne of God in thy virginall wombe bearing thy Creatour swadling and resting him in the manger seeing him glorifyed by the Angells visited by the shepheards adored by the Kings circumcised presented and redeemed in the Temple at thy Purification didst nurse him and giue him sucke and stedst with him into AEgypt and there in a strange Idolatrous Country didst worke for his maintenance and thine The Prayer I Beseech thee obtaine for me part of these ioyes which in this tyme thou didst receiue and the imitation of thy chastity and speciall loue of pouerty which thou and thy sonne so greatly did imbrace The Oblation of the 3. O Most B and patient Virgin I humbly offer vnto thee 10. Aues a Pater noster in remeÌ„brance of thy poore pilgrimage entertaynement in AEgypt and in thy returne from thence the feares thou hadst at returning thy sorrow in loosing and ioy in fynding thy Son in Hierusalem and in honour of all that sweetnes and ioy thou receiuedst in the conuersation company of thy heauenly guest child The Prayer PRay for me I beseech thee that in all my pilgrimage of this life I may haue thine and thy sonnes company neuer long want the comfort of his gracious presence doctrine and Sacraments The Oblation of the 4. O Most happy gracious Virgin I huÌ„bly offer vp to thee 10. Aues and a Pater noster in remembrance of all that ioy and pleasure â—ou hadst in the presence of thy sweet Iesus eating drinking talking and wo king with him that giueth meate drinke speach and strength to all creatures The Prayer PRay for me I beseech thee that in all my life and actions I may be so conioyned with Iesus so communicate with him that whether I eate or drinke or whatsoeuer I do I may do it in his presence and to his onely glory and praise The Oblation of the 5. O Most ioyfull dolorous Lady I humbly offer vnto thee 10. Aues and a Pater noster in remembrance of those pangs and 〈◊〉 which after all the ioyes thou receiuedst by departing of thy Sonne from thee of thy cares and feares thou hadst of him and the excessiue griefe thou tookest when he was betrayed taken bound led captiue beaten spit vpon mocked whipped crowned with thornes blindefolded buffeted condemned crucifyed blasphemed pierced taken downe and buried in remeÌ„brance also of thy great ioyes in his Resurrection Apparition Ascension sending of the holy Ghost The Prayer PRay for me I beseech thee that among the comforts discomforts of this life I may remaine firme and constant at the foote of the Crosse with thee and thy blessed company that at last I may be partaker of the ioyes and glory of his resurrection and Ascension and of the comfort of his holy spirit The Oblation of the 6. O Most perfect patient and blessed Lady I humbly offer vnto theâ— 10. Aues and a Pater noster in remembrance of thy most holy life heere on earth after the Ascension of thy Sonne of the longing thoâ— hadst to be with him and loathing of this life of the light comfoâ—â— and example thou gauest to the Apostles and all Christians of thâ— zeale for the glory of thy Sonne of thy deuotion to his B. Body and often visitation of the holy places of his life Passion Resurrection The Prayer PRay for me I beseech thee that being heere on earth I may haue like longing to be with thy Sonne and loathing of this life with deuotion to all his remembrances and Sacraments The Oblation of the 7. O Most happy and glorious Virgin I humbly offer vnto thee 3. Aues and a Pater noster in honour of the last three yeareâ— of thy life of the ioyfull expectation of thy depositioÌ„ with most perfect workes and more feruent desires in remembrance of thy great ioy at the calling of thy Sonne and spouse of thy visitation of Angels and their heauenly melody the presence of the Apostles praysing and lauding him and finally in remembrance honour of thy most happy passage ioyfull Assumption and glorious Coronation The Prayer PRay for me I beseech thee that I may so liue as I may expect a ioyfull end and a comfortable passage that I may not want the rites and ceremonies of thy holy Church nor the comfort and company of thy seruants but may be protected by my good Angels my soule by them caryed where thou doost sit in glory and behold the face of the most blessed Trinity the Father the Sonne and the holy Ghost Amen FINIS