THE PILGRIM OF LORETO.  
PERFORMING HIS VOW MADE TO THE GLORIOUS VIRGIN MARY MOTHER OF GOD.  
Containing diverse devout Meditations upon the Christian & Cath. Doctrine.  
By Fa. Lewis Richeome of the Society of JESUS.  
Written in French. & translated into English by E.W.  
PRINTED At Paris Anno Dom. M.DC.XXIX.   

TO THE MOST HIGH AND EXCELLENT PRINCESS MARY BY GOD'S SINGULAR PROVIDENCE QUEEN OF GREAT BRITAIN, FRANCE, AND IRELAND etc.  
MADAME,  
This Pilgrim being drawn with a great desire to present himself, and his service to your Majesty, was driven back by a double fear: the one, of offending with his over-boldnes, in presenting himself (poor Pilgrim) to so great a Princess: the other, lest the very name of Pilgrim might debar him of all access, and Audience. Yet at last he resumed his first resolution, considering that he was to appear before a Queen, not so Great as Gracious, as all that converse in your Royal Court do try and testify. You are the daughter of that great and Gracious King, who heretofore hath with gracious acceptance entertained this same Pilgrim in France presented unto him by that eloquent, learned, and Religious Frenchman F. Lewis Richeome. Accept then, MADAME, in England, what your renowned Father embraced in France. He desireth only to be graced, and honoured with your Majesties' Name, and to shroud himself under the wings of your Princely protection, and to be admitted your Majesty's poor beadsman.  
For the bare Name of Pilgrim, though it may chance to breed some jealousy at the first; yet whosoever shall but search him, and examine his instructions, and directions, & find nothing but of devotion, meditation, & prayer, and particularly for your Majesty; he may hope rather to be admitted for his innocency, and loyal Intention, then excluded for the only name of Pilgrim; which Name (though now strange) hath heretofore been so usual, and esteemed in our Court, 
S. Helen.  and Country, as Kings and Queens have not only undertaken it, but gloried therein. 
Canutus.  And so great (saith an ancient Author 900. years since) was the devotion of Englishmen in that time, 
Ceadwalla.  after all the Country was converted and christened, that not only the Noble men, and the meaner sort, clerics and Layickes, but the Kings, & the King's children leaving their kingdoms and the wealth of the world, 
Marcelli●. in vita S. Switb●r●●.  have out of their great devotion chosen for a time to go Pilgrims for Christ on earth.  
This Pilgrim was presented to your Majesties' Father in France, of purpose to offer his prayers for the than Dauphin, now King (the benefit and fruit whereof he hath found and felt in good success of his affairs) and for all the Royal house, & Realm of France, wherein your Majesty had a part: he cometh now wholly, and particularly to do the like for both your Majesties, that God (by the intercession of his Blessed Mother) would bless your Royal persons, your people, and kingdom with all earthly and heavenly benedictions: And namely, that having united you in the sacred bands of holy Matrimony, and linked your hearts with so fast Love and Affection, as all your Subjects do joy to see and hear, that he would also bless you with the happy fruit thereof, and make his Majesty a joyful Father, and You a Mother of many goodly, and Godly Princes, who may long sway the Sceptre of great Britain after you, & may imitate in virtue and sanctity S. Edward, and S. Lewis your Majesty's glorious predecessors, and in wisdom and valour, your Majesty's noble Father of famous memory. Neither do I see, MADAME, why this Pilgrim should fear to come to any Court, or company, seeing he comes every where but among his fellows; for though all be not Pilgrims of Loreto (neither is this book only, or principally to direct such) yet whilst we live in this world, we are (though as Kings, Queens, and Emperors) all Pilgrims, as a great King said of himself, Aduena & peregrinus sum ego. 
Psal. 38.  Who though they have thousand of Castles, and Cities, yet have they not here any one Civitatem permanentem, which shall not be taken from them before they die, or they taken from it by death; but futuram inquirimus, having no mansion-house, or biding place in this world, we go seeking one in Heaven, where be multae mansiones. Which this Pilgrimage (under the shadow of his other Pilgrimage) doth exactly teach us to do, exhorting us, with S. Peter, 
1. Pet. 2.  as strangers and Pilgrims to abstain from carnal desires which fight against the soul, and to seek the spiritual and eternal, the increase whereof will make your Majesty greater before God, and man.  
For the honours, and glory of this mortal life, your Majesty hath as much, as your heart can reasonably desire: You have for your Ancestors great Emperors, and Kings of Hungary and Bohemia; for your Progenitors, the great Dukes of Tuscany; for your Father, Great Henry of France; and for your husband, the King of Great Britain, all Great. Being placed in the top of these honours, there is no room for more, nor cause to desire any greater fortunes, but only those which may, and always should, increase in us, in this life, and provide matter for a Crown of glory in the next.  
These, MADAME, are holy virtues which adorn noble & devout souls, as silk, silver, gold, pearls, and precious stones do the body: these are the ornaments which have advanced mean women above Queens, & Queens above themselues; as they did Hester, who though she were exceeding beautiful, yet her humility, modesty, charity, wisdom & other divine qualities of her soul, made her more admired in her life, than the beauty of her body, or the Diadem of her head; and after her death, hath left her Name graved in the memory of all following ages.  
These goodly ornaments, I say, together with the corporal gifts, which the hand of God hath liberally cast upon You, won the hearts of those who knew you in France, and were the titles whereby you were judged to be a Princess worthy of a Kingdom, and a fit Consort for so great a King. To conclude, these are the treasures, which only You, shall carry with You, departing this life, to reign for ever in the other with the Blessed.  
The other gifts, as beauty, riches, honour, jewels, the Crown itself, and all other earthly treasures the spoil of time, do pass from their being to their burial, as a shadow that vanisheth, as a Post that gallopeth away, as a Ship on the sea, as a Bird in the air, who leave no path, nor trace behind them; as dust, or a lock of will hoisted with the wind, as the froth and foam of the Sea broken with a storm, as smoke dispersed in the air, and as the memory of a guest which stayeth but one night.  
Thus said Solomon out of his own experience; and we see as much every day by ours. 
Sap. 5.  How vain then, O most Christian Queen, is all this world? What are her pomps, honours and pleasures, and their lasting, in comparison of that glory which expecteth us in eternity? A Glory, worthy of Kings, and Queens, and Princely souls, who know how to prise it in equal balance, and to seek it with high, and constant courage. A Glory, which I, and this Pilgrim, and all good Pilgrims besides do most heartily wish unto both your Majesties, after that you shall have left us many fair, and sweet Princes (such as should come of the Lily and the Rose) who may all represent the image of their Predecessors, & their virtues; who may be all worthy to wear Crowns, and to be with their Father & Mother crowned in heaven, having first reigned here after them, long and worthily on earth▪ Amen.  
Your Ma.tie most loyal Subject, and Beadsman, E. W.   

A TABLE OF THE CONTENTS and Arguments of this Book.  

Chap. 1. PILGRIMAGES are agreeable to God, and commended in holy Scripture. Pag. 1  
Chap. 2 The Places most noble and famous in the world. pag. 2  
Chap. 3. Causes that make a place venerable. Places merua●lous in their beginning, and of the admirable foundation of the house of Loreto. pag. 3  
Chap. 4. The house of our Lady called of Loreto is one of the three places most famous of the holy Land, and of the causes why it was carried thence. pag. 6  
Chap. 5. How the house of our Lady was carried from Nazareth to Sclavonia, and from thence to Italy, and there also to diverse places. pag. 8  
Chap. 6. Why this Chamber of the B. Virgin hath been so often removed. pag. 8.  
Chap. 7. How the Chapel of Loreto was known to be the Chamber where the Virgin was borne, and saluted by Gabriel, and of the form thereof. pag. 9  
Chap. 8. How the transport of the house of Loreto was verified by the Sclavonians and Recanatines. pag. 11  
Chap. 9 Of certain marvellous transports. pag. 12  
Chap. 10. Why diverse Historiographers of that time did not writ of that marvellous transport of the house of Loreto, & of many strange things not perceived or neglected. pag. 14  
Chap. 11. Historiographers that have written of Loreto, & Popes that have adorned it. pag. 18  
Chap. 12. D●uine proofs of the truth of this Chapel. pag. 21  
Cham 13. Of the marvellous situation of the house of Loreto 22  
Chap. 14. Places honourable by reason of their Antiquity. That of Loreto most honourable in that respect. pag. 24  
Chap. 15. Places renowned by reason of divine apparitions made therein, and of those of the Chamber of Loreto. pag. 26  
Chap. 16. Places made famous by the habitation of holy men and Saints: the house of Loreto most Noble in this respect. pag. 29  
Chap. 17. The house of Loreto admirable for divers divine touchings. pag. 31  
Chap. 18. Places famous for some great and mystical effects, and Loreto more admirable than all. pag. 32  
Chap. 19 Loreto most renowned in miracles. pag. 35  
Chap. 20. How God doth miracles more in some places, then in others. pag▪ 36  
Chap. 21. Of the honour of vows, and offerings of Religion made at Loreto. pag. 39   

The Preparation and furniture of the Pilgrim.  

Chap. 1. THE end and allegory of Christian Pilgrimages, & compass of our mortal course signified by the number of Forty. pag. 43  
Chap. 2. Of Prayer, Meditation, and Contemplation. pag. 47  
Chap. 3. How Prayer should be made, and of the parts and use thereof. pag. 51  
Chap. 4. Of jaculatory prayer. pag. 53  
Chap. 5. Of the Beads, and the manner to say them. pag. 53  
Chap. 6. Of the Examen of Conscience. pag. 56  
Chap. 7. A general distribution what the Pilgrim should do every day. and 1. Of the Credo. pag. 58  
Chap. 8. Of the Pater, Aue, and Confiteor. pag. 59  
Chap. 9 Of the sign of the Cross. pag. 61  
Chap. 10. What the Pilgrim should do every day. pag. 62    

The Pilgrim his setting forth, & first days journey.  

Chap. 1. A Meditation of the condition of man, who is to be Pilgrim in this life. pag. 64  
Chap. 2. A resemblance of the Pilgrimage of this life, to Pilgrimages of devotion. The spiritual habits of a Pilgrim. pag. 69 

A Canticle of the Pilgrimage of this world. pag. 71    
Chap. 3. The means happily to perform the pilgrimage of this life, is to suffer and fight under the banner of jesus Christ, and go always forward in virtue. pag. 72  
Chap. 4. Every Christian must suffer and bear his Cross. p. 76  
Chap. 5. The true Christian must always go forward in virtue. pag. 78  
Chap. 6. The commandments of God are the way of the Pilgrimage of this life. pag. 79.  
Chap. 7. A Meditation upon the 10. Cammandements of God in general. The 1. and 2. point, Why the law was given with so great ceremony in 10. articles, and two tables. pag. 80  
Chap. 8. The 3. and 4. point of the Meditation precedent. The love of God and of our neighbour is the end of the Law, and the observation of the law proveth the same love. Motives to the love of God. pag. 83  
Chap. 9 A Canticle of the law of God the way of our life. pa. 85  
Chap. 10. A meditation upon the 1. Commandment, Thou shalt not have no other Gods. Thou shalt not make any graved Idol. pag. 87  
Chap. 11. How the justice of God doth shine in this first Commandment. Prayers to avoid the Idols of false Christians. pag. 90  
Chap. 12. A Meditat. upon the 2. Commandment. Thou shalt take the name of the Lord thy God in vain. pag. 92  
Chap. 13. diverse Meditations and Prayers. pag. 95  
Chap. 14. A Meditat. upon the 3. Commandment. Remember to keep holy the Sabbath day. pag. 96  
Chap. 15. Of the Commandments of the Church, and devotion to the B. Virgin. pag. 99  
Chap. 16. The B. Trinity figured in the 3. Commandments of the first Table. pag. 100 

A Canticle upon the three first Commandments, a figure of the sacred Trinity. pag. 101    
Chap. 17. A thanksgiving for the first week accomplished. p. 102  
Chap. 18. Of the love of our Nighbour. That one man is neighbour to another. pag. 103  
Chap. 19 A morning meditation upon the fourth Commandment. Honour thy father and thy Mother, to the end thou mayst live long upon earth. pag. 104  
Chap. 20. The works of mercy spiritual and corporal. p. 105  
Chap. 21. A meditation of the fifth Commandment. Thou shalt not kill. pag. 107 

A Canticle of the love of God and our Neighbour. 110    
Chap. 22. Threats & punishments against murderers. p. 111  
Chap 23. A meditation of the 6. Commandment. Thou shalt not commit adultery. pag. 112  
Chap. 24. How to keep chastity, & fly the vices of the flesh. p. 115  
Chap. 25. A medi●ation of the 7. Commandment. Thou shalt not steal. pag. 116  
Chap. 26. diverse considerations upon covetousness punished, and liberality practised by the Saints. pag. 119.  
Chap. 27. A meditation upon the 8. Commandment. Thou shalt not b are false witness against thy neighbour. pag. 120  
Chap. ●8. Of the nature and baseness of lying. pag. 121  
Chap. 29. A m dita ion of the 9 and 10. Commandments. Thou shalt not covet thy neighbour's wife, nor his house, nor his ass, nor any thing that is his. pag. 122  
Chap 30. The decalogue is a branch springing out of the law of nature. A canticle of the decalogue. pag. 124  
Chap. 31. Of the Evangelicall counsels; of Grace gratuite, and making grateful, and of the effects thereof. pag. 127  
Chap. 32. The 4. and 5. point of the precedent Meditation. The 7 gifts of the Holy Ghost, and the 8. Beatitudes. pag. 131  
Chap. 33. The Counsels do facilitate the keeping of the Commandments. pag. 134  
Chap. 34. A meditation of good works. pag. 134  
Chap 35. Instructions remarkable for good works. pag. 137 

A Canticle upon good works. pag. 139    
Chap. 36. A meditation of Sinne. pag. 139  
Chap. 37. Of the 7. capital sins commonly called Mortal, and of their branches. pag. 143  
Chap 38. Of the 1. sin, which is that of Angels; and of the 2. which 〈◊〉 Adam 〈◊〉 of the effects of ●●em, & of sin which every man compareth▪ 〈◊〉 ●●●●eth the th●rd sort. pag. 144  
Chap. 39 Effects of sin, and diverse punishments. pag. 147  
Chap. 40. A meditation of death, the first effect of sin. p. 148  
Chap. 41. diverse sentences of death. pag. 150  
Chap. 42. A medit. of judgement, particular & general. p. 151  
Chap. 43. The separation of the good from the wicked, after judgement. pag. 154  
Chap. 44. A meditation of Hell. pag. 154  
Chap. 45. Other meditations of the pains of the damned. p. 157  
Cham 46. Of general Confession, & the parts of penance. p. 158  
Chap. 47. Prayers & thanksgiving to God, and the B. V p. 161 

A Canticle to the glorious Virgin. pag. 162    
Chap. 48. Of choosing a good Ghostly Father, or Confessor. p. 163  
Chap. 49. Of the examen before Confession. pag. 164  
Chap. 50 How to examine our conscience before Confession. p. 164  
Chap. 51. A prayer to say before Confession. pag. 166  
Chap. 52. The order we must keep in Confession. pag. 167  
Chap. 53. A prayer to say after Confession. pag. 167    

The Pilgrims abode at Loreto.  

Chap. 1. A Meditation vp●n the holy Eucharist. pag. 169  
Chap. 2. The first point, Of three figures of the holy Sacrament. pag. 170  
Chap. 3. The second point, Of the Majesty of our Saviour in this Blessed Sacrament. pag. 171  
Chap. 4. The third point, Of the effects of this holy Sacr. p. 172  
Chap. 5 A speech to God▪ and thanksgiving. pag. 173  
Chap. 6. How to hear Mass. pag. 174  
Chap. 7. How a Christian should behave himself in every part of the Mass. pag. 176  
Chap. 8. Of the Communion. pag. 179  
Chap. 9 A prayer before receiving. pag 1●9  
Chap. 10. A prayer after receiving. pag. 180  
Chap. 11. How to hear a Sermon. pag. 181  
Chap. 12. Exercises of devotion. pag. 184  
Chap 13. A meditation of the Conception of the B. Vir. p. 185  
Cham 14. Of the purity of Christian actions in their intention. p. 188  
Chap. 15. A meditation of the nativity of the B. Virgin. pag. 189  
Chap. 16. Of the B. Virgin's ancestors, and of the vanity of worldly greatness. pag. 192.  
Chap. 17. A meditation of the Presentation of the B. Virgin in the Temple. pag. 193  
Chap. 18. The third point of the Meditation, Of Virgin and men consecrated to Almighty God. pag. 195  
Chap. 19 A Meditation of the Espousal of the B. Virgins with S. joseph. pag. 199  
Chap. 20. The second point of the Meditation. Of the causes of the Marriage between the B. Virgin, and S. joseph. pag. 201  
Chap. 21. Of the rare virtues of S. joseph. pag. 205  
Chap. 22. Of the incarnation of the Son of God. Of the misery of mankind when this happened. pag. 207  
Chap. 23. The third point of the Meditation. The desires of the Saints, dead and living, of the coming of the Messiah. pag. 210  
Chap. 24. Of the Annunciation made to the B. Virgin, by the Angel Gabriel. pag. 212  
Chap. 25. How the Son of God was conceived in the womb of the Virgin. pag. 216  
Chap. 26. Of the goodness of God, in the mystery of his Incarnation. pag. 218  
Chap. 27. Of the Wisdom of God, in the same Mystery. p. 220  
Chap. 28. Of the power of God in the same Mystery. pag. 221  
Chap. 29. Of the Visitation of the B. Virgin. pag. 222  
Chap. 30. Of the Canticle of the B. Virgin, Magnificat. pag. 225  
Chap. 31. What the B. V did in the house of S. Elizabeth. p. 228  
Chap. 32. A Meditation of the Nativity of our Saviour. p. 229  
Chap. 33. Our Saviour encountreth, and overcometh vices in his Infancy. pag. 232  
Chap. 34. Of the Circumcision of our Saviour, and of the Name of jesus. pag. 234  
Chap. 35. A Meditation Of the Adoration of the three Kings. pag. 238  
Chap. 63. A demonstration of the power of jesus, in the adoration of the Kings. pag. 240  
Chap. 37. Of the Return of the three Kings. pag. 242  
Chap. 38. A meditation of the Presentation of JESUS in the Temple. pag. 243  
Chap. 39 Ceremonies and feasts instituted for men to acknowledge Original sin, the root of all the misery of mankind. pag. 245  
Chap. 40. Of the Canticle, Nunc dimittis. pag. 247  
Chap. 41. The Pilgrims prayer at his departure from Loreto. pag. 250  
Chap. 42. How the Pilgrim departed from Loreto. pag. 253    

The Return of the Pilgrim of Loreto.  

Chap. 1. THE first Day of his Return. pag. 254.  
Chap. 2. Meditations upon the flight of our Saviour into Egypt, together with his glorious Mother and joseph. p. 256  
Chap 3. 1. The fountain of Bees. 2. A dinner and meeting. 3. Presages of eloquence▪ and the nature of Bees observed fifty years by Aristomachus. 4. The wonders of our Saviour going into A ypt. 5. The tree Persis adoreth him. 6. The Idols of Egypt overthrown. 261.  
Chap. 4. The arrival of the Pilgrims at the Farme-house. 1. Tables of Loreto, and of the flight of our Saviour into Egypt. 2. The ship of the Ragusians delivered. 3. Two Capuchins, and three country men; a Supper. 4. Three Slaves. 5. One of Provence: The B. Virgin star of the Sea. 6. The practice of the examen of Conscience. p. 269  
Chap 5. A Meditation of the history of little jesus lost▪ & found in the midst of the Doctors in the Temple. pag. 2●9  
Chap. 6. 1. Our Saviour manifested not himself until 12. years. 2. Theodosius found. 3. Carried away by the Bandites. 4 Made prisoner with Lazarus and Vincent. 5. The plea and answer of Lazarus. 6. All three delivered. pag. 283  
Chap. 7. 1. Theodosius taketh again his Pilgrims weed. 2. recounteth his fortune. 3. The conversion of Tristram. 4. how he spread an occasion to save himself. 5. Of the Bandites who left their sort. 6. Theodosius escaped out of their company. pag. 293  
Chap. 8. A Meditat of the youth and dwelling of jesus Chri●t, & his Mother, and S. joseph in Nazareth. pag. 303  
Chap. 9 1. A discourse with two merchants. 2. The Manner to live well. 3. A sinner repelled from entering the Chapel of Loreto. 4. Impossible to serve God and the world. 5. How a man may be a good ●hristian, and a good merchant. 6. No estate without difficulty p. 304  
Chap. 10. 1. The Trafi●ne of alms. 2. A memorable history of Alms. 3. A combat betwixt a wefil, and a serpent. pag. 313  
Chap 11. Of the tentation of our Saviour in the desert; with what weapons, and in what manner we must deal with the Devil. p. 319  
Chap 12. 1. An admirable Combat. 2. A Pilgrim together with serpents nourished by a stone. 3. The ground of dreams. 4. Three bands of the world. 5. How we must choose a religion. 6. The end of worldly joys. pag. 321  
Chap. 13. Of the vocation of the first five disciples of our Saviour Andrew and his companion whom the Evangelist nameth not; Peter, Philip, and Nathaniel. pag. 234  
Chap. 14. 1. Nightingales. 2. The Hermitage. 3. The mystical description. 4. The charmed drink. pag. 339  
Chap. 15. The Hermit's prayer. pag. 346  
Chap. 16. A meditation of the 8. Beatitudes. pag. 347  
Chap. 17. 1. A description of the world. 2. Her laws. 3. Her faith. 4. Good mingled with the bad in this life. 5. Horrible sights. 6. Honourable to serve God. pag. 349  
Chap. 18. 1. Distraction and evagation of the mind in prayer. 2. A meditation of the Passion of our Saviour. pag. 359  
Chap. 19 1. Gratian accused. 2. Men transformed 3. Gratian known. 4. Tables of Religion. 5. Bagueville. 6. The desires of a devout soul. pag. 366  
Chap. 20. A meditation of the descent of our Saviour into hell, and of his Resurrection. pag. 383  
Chap. 21. The first resurrection. 2. A horrible sight. pag. 385  
Chap. 22. Of the life and conversation of the B. Virgin, after the ascension of our Saviour, and of her departure pag. 393  
Chap. 23. 1. diverse farewells. 2. A hunting. 3. A supper. 4. A Knight saved, and a Priest carrying his bowels in his hands. 5. A spiritual discourse of hunting. 6. Also of hawking. pag. 396  
Chap. 24. 1. The sighs and deliberations of a devout soul. 2. A meditation of the glorious assumption of the Blessed Virgin. 3. Of the glory of Paradise. pag. 422  
Chap. 25. An exhortation to one lying in the agony of death. 2. The affliction of Lazarus. 3. His arrival at his Father's house. 4. His farewell to his Father, and the world. pag. 428     

THE PILGRIM OF LORETO Vowed to the glorious Virgin MARY the Mother of God.  

That Pilgrimages are pleasing to God, and recommended in holy Scripture. CHAP. I.  
THE custom to travail from one Country to another, and to visit of devotion certain places, hath always been usual and commendable amongst Christians, & is also founded in the holy Scripture, and in examples of all antiquity, and is full of spiritual profit. 
Pilgrimages of Saints.  There is nothing more frequently related in holy Histories, than the pilgrimages of Saints, Christian Monarches, Emperors, Kings, Princes, great Lords and Ladies, and of all sorts of good people: which custom continueth till this day in all parts of the world, where the Catholic faith, or civil prudence is in vigour and force. The Scripture telleth us of the voyages of Abraham into the land of Chanaan, to the mountains and diverse other places, 
Gen. 12. ●  where he erected Altars and Oratories of Religion. 
Gen. 26.3  Isaac was also pilgrim out of his own country amongst strangers. The life of jacob was full of pilgrimages & places sanctified by him. 
Gen. 28.2 Gen. 37.2 Act. 7.6.  joseph his son was pilgrim in the land of Egypt from his youth, & the Hebrews after him for about 400. years.  

A law for the jews to travel thrice a year. Exod. 23.17.54. ●4  The Law commanded all the jews dispersed through the whole world to travail thrice a year to Jerusalem, to sacrifice at three solemn feasts, to wit, Easter, Pentecost, and of Tabernacles; and in this third was principally observed in remembrance of their Peregrinations. There was a place in Jerusalem appointed for the burial of Pilgrims: & jesus Christ would have his birth honoured with the adoration of three noble Pilgrims, which were the three Kings or Sages directed by a new Star from their Country in the East, to Jerusalem, and from thence to Bethleem, where the star of the world was newly descended from heaven to earth: and himself shortly after began to travail into strange countries; & being a little child was carried from Palestine to Egypt, where he remained Pilgrim the space of seven years: 
jesus christ carried into Egypt. Mat. 2.21 there pilgrim 7. years. Martyrol. Rom. 7. januar. Baron. an. 8. Christi.  and afterward being returned unto heaven, and casting the beams of his Gospel over all the earth, he hath left many places honourable with the steps of his bounty, & hath given occasion to Christians to undertake such holy pilgrimages, so much the more courageously, as they have more places than the jews had, to acknowledge and praise God in some peculiar sort, & to obtain and gather the fruits and gifts of his graces. All which reasons have induced me to write this manner of performing the pilgrimage of Loreto, which is one of the most notable and famous in Christendom; & by this particular platform, to teach also, how at all other places we may behave ourselves in this exercise of devotion, thereby to perform it like good Christians, and to help ourselves in the way of virtue, and perfection towards life everlasting.   

The places that are most noble and famous in the world. CHAP. II.  
AS in all actions that are prudently forecast, it is requisite to regard the end, and to provide means proper to obtain it; 
The end and motive of the action and as it were the mark of the agent  so likewise in a pilgrimage wisely undertaken we must know the place, whither we go, which is the end and mark we shoot at: and also know the way thither, and how to perform it, which are the means. The knowledge of the place, of the situation, of the qualities & conditions thereof, provoketh, encourageth, and strengtheneth a man to go and visit it, and by a secret hope and alacrity nourisheth devotion: the rest is of necessity. I will speak first of the first, and of the house of Loreto, which is the end and motive of all this action, and after of the means to go thither, and accomplish the voyage.  
Of all the places of this universal world, 
The mo●t remarkable places of the world. The heavens. The holy Land.  the Heavens are the most noble in greatness, lasting, and beauty, as being the palace and throne of God. Of all the places of the earth, Palestine hath always been the chief, for many divine prerogatives both of nature and grace, wherewith God in old time had honoured it above all other nations, but principally since the coming of his Son, who hath illustrated it with infinite number of miraculous works, and at last performed the redemption of man therein, sanctifying so many places as his holy humanity had touched; and especially above all other, 
The chamber of Loreto, the abridgement of all holy places.  that which we now speak of, which justly we may call a collection of all the holy places of the world, and verily the Holy of holyes in the Temple of God, as only and alone having been sanctified by all those causes together, which severally are wont to make other places holy and honourable, as I will now show more in particular, as it were setting a star before the Pilgrims eyes to guide him.   

What causes make a place venerable. Places marvellous in their beginning, and of the admirable foundation of the house of Loreto. CHAP. III.  
THE titles that make a place venerable are these: 
Titles that make a place honourable  The marvellous beginning; the Antiquity; divine Apparitions; the habitation or touching of some Saints; the mysteries; the great effect and miracles; the vows and presents of Religion: All which God hath joined together, each one as it were striving which should be highest in this house, to make it admirable to the honour of his mother before the eyes of mortal men. Let us consider each one a part.  
The beginning of a place makes it venerable, when it is accompanied with some notable, 
The beginning. 3. Reg. 6.7.  strange or wonderful thing. So we read, that the building of the Temple of Solomon was wonderful, specially in that there was not heard therein the sound of any hammer or saw, nor the noise of any Iron instrument; where notwithstanding there must needs be an infinite number of workmen and tools: this royal building of the Temple being the most accomplished and perfected, in all variety of the parts and workmanship, and the most stately & costly in the matter that ever was; & the novelty of this wonder had been incredible, if the Scripture itself did not warrant us, 
1. P●●al. 29.  and facilitate the credit thereof, telling us on one side, how David left the principal necessary stuff, & Solomon caused it to be fetched from other places ready fashioned and framed for the work: & on the other side, advertising us by reason of this marvel to meditate a mystery of a future Temple, which jesus Christ the true Solomon, 
A mystical marvel.  and true David both, triumphing in his heavenly kingdom in abundance of everlasting peace, shall build of his chosen lively stones, which he causeth to be hewed and polished in this world, at the cost & charges of his own precious blood, and with great noise and blows of manifold persecution. The Temple then was admirable in the beginning with such a wonder.  
Admirable also was in the beginning, that wall which Titus the Emperor caused to be made with many Bulwarks about Jerusalem, 
joseph. lib. 5. de bello jud. c. 31.  when he besieged it, compassing the city round about with a wall of 39 furlongs, which are about two ordinary leagues, and building 13. Forts or Bulwarks in diverse parts thereof, having each 10. furlongs in compass, which is 250. paces, and all this in the space of three days. This was made to bind in the assieged, that none might enter to secure them, or come out either to seek aid, or to save themselves. This work was wonderful, for being extraordinarily advanced by the secret hand and help of God, furnishing and providing the enemies of this ingrateful and perverse people of force and industry thus to press them, and make to them a strait and doleful prison, the head City of their country, and the place of their delight for ever heretofore, and namely 42. years before, when they thrust their Saviour out thereof to crucify him. And then was fulfiled the prophecy of the same Saviour, when weeping over the city, 
Luc. 19  he said: Thine enemies shall besiege thee round about, and shall compass and enclose thee on every side. 
Ios●ph. lib. 5. de bello jud. c. 31.  joseph the jew an eyewitness of this siege, did note this wonder, not knowing the cause nor the prophecy, and saith, that as soon as Titus had resolved to make this wall, the soldiers and Captains were presently stirred with a certain extraordinary heat in labouring, every man striving who should be the best mason or workman, & labour most willingly and diligently in his quarter. And Titus first besieged them upon this wall the third day after it was begun, being thus encouraged to batter these obstinate mutineers, who were greatly amazed to see themselves enclosed in such a wall almost in a moment. The Ecclesiastical history telleth us, 
jap. to. 5. S●●. to. 6.  that after S. Clement was cast into the Sea with an Anchor about his neck, there was found a little Chapel of marble marvelously built in the place where he was drowned, the Sea (by another like wonder) retiring itself one mile within the channel, to discover this holy treasure hidden within it, and to make a dry way to those, that of devotion went to honour it, according unto the common custom of Christians. These and such like places are made honourable by the wonders that happened in their beginning.  
The chamber or house of Loreto hath been honoured in this kind above all the houses that ever were in the world; not in respect of the first building, which was finished by the common artisans of Nazareth; nor for that it was beautified with a goodly Temple, which Helena the mother of Constantine caused to be built hard-by, 
S. Helen built a Temple in Nazareth.  but in that it hath been transported by the Angels from one country to another, and from one place to another in the same country, & consequently so often built with miracles never heard off before, and much greater than if it had been built by the Angels themselves, that transported it. For if the Angels had built it where it is, or else where as it is, it had been wonderful by reason of the workmen, but not of the work, which might have been made by the industry of men, as it was at the first: but being transported from the first seat (as we will show after) it is made admirable both by the workmen, and the manner of the work; this transporting and transplanting exceeding all the power and industry of all the Enginiers and Builders in the world, though they had the hands of a hundred Briareuses, & of a hundred Archimedeses: 
Briareus with an hundred hands.  and therefore we may say, that this Chapel is builded with such miracles, as never any building was before, & that in this respect it was the most noble piece of work that ever worldly eyes beheld. The which the better to pierce and penetrate we must consider with the object of the circumstances.   

How the house of our Lady called of Loreto, is one of the three most famous places of the Holy Land, and the causes why it was removed, and carried from thence. CHAP. four  
AFTER the triumphant Ascension of our Saviour, three places in Palestine were above the rest in singular honour and veneration with all Christians. 
Three places famous in Palestine  In Galilee this chamber of joachims' house, where the Virgin Mary was saluted by the Archangel Gabriel in Nazareth; & in judea the Crib, where our Saviour was borne in the little town of Bethleem; and the Sepulchre where he was buried by Jerusalem.  
These places honoured with goodly Temples built by Constantine and his Mother, 
Temples built at the Crib, & Sepulchre of our Saviour, & in the house of the B. Virgin. Guil. de Nangis in in life, & Io. Vill. c. 17. & 92.  were visited of an infinite number of Christians, coming from all parts of the world to adore God there, and to acknowledge his gifts in that land, which he had sanctified with his own steps, when he lived man amongst men, and which was marked with the marks of his power, wisdom and goodness: which devotion endured above 1200. years, that is, until the year of our Lord 1228. at which time the Turks and Saracens made many incursions, and great spoil in the holy Land: which was the cause, that valiant King Lewis, father to all the most Christian Kings that since have worn the Crown of France, and the last Protector of that holy Country, made two voyages thither, at the prayer and solicitation of Christians, to recover it out of their hands, and restore it to liberty. 
An. 1254  The first was in the year 1254. when he armed forth about 1800. Ships, that set forth from Marsiles the 7. of August. 
An. 12●9  The second was in the year 1269. which he called the Pilgrimage of the Cross, wherein he was accompanied with the King of Navarre: and though he there performed many worthy exploits, both of valour & piety for the recovery of this holy patrimony of the children of God, and after him the Knights of the Temple, & of S. john of Jerusalem, yet could he not establish and settle such a peace & stay in Christians affairs, but that the Infidels quickly became masters thereof again. 
Tripoli taken by assault by the Infidels 1291 14. of April. Aemil l. 8  For in the year 1291 the 14. of April about Easter 30. years after his death, the King of Egypt took by assault Tripoli in Syria, and Ptolemais a famous city in Phenicia, and divers others that stood for the Christians in those parts, and razed them to the ground, killed the inhabitants, and chased Christianity clean out of Palestine; God of his justice so permitting it for the sins of men, who had made way to their own destruction; and namely, the factions of the Guelphs and Gibellines, 
The factions of the Guelf● & Gibellines. Platin. Blond. l 7. T●●th. in chron.  and other Christian Princes, who warred one against another, whilst the holy Land lay destitute of the accustomed succours of Europe. In such sort, that from that time Christians of other countries could not go thither, but with excessive charges ●nd danger of their life; specially unto this holy Chapel, which was furthest within Palestine, and furthest from Christians of all the three places, and more also exposed to spoil and injury: nothing remaining there (after the Temple was pulled down) but a little poor building, & work contemptible to the Infidels; whereas the Crib, and the Sepulchre were founded upon Rocks and stones, 
The cribe of our Saviour.  being by their natural situation in some sort assured, & near also unto the Christians. Therefore our Saviour meaning to take this precious prize out of the hands of the Infidels, and (if we may so say) raise it from death, 
The Sepulchre.  by a mean meet and worthy of his almighty power, and to make a present thereof unto the faith and devotion of his Church, he caused it miraculously to be transported into a Christian country; and place of liberty, and that at diverse times, and to diverse places, as we shall declare,   

How the house of our B. Lady was carried from Nazareth to Sclavonia, and from thence into Italy, and to diverse places there. CHAP. V.  

diverse removes of the house of Loreto.  IN the year 1291. the 9 of May, this house was carried from Galiley into Sclavonia, to a plain at the top of a little hill, situated betwixt two towns called Tersact and Flumen, not far from the Mediterranean sea: in which place it remained about 4. years; and from thence it was transported the second time into Italy in the year 1294. the 19 of November, 
The first from Nazareth to Sclavony 1281.  to three several places. First into the Mark of Ancona, near unto the Sea, in a forest of the territory of Reccanata, which pertained to a noble and devout Lady, called Lorete, whence this holy place took the name. Secondly from this forest, infected with thiefs and robbers, it was removed to a little hill hardby, 
2. from Sclavony to Italy. 1294.  pertaining to two brethren: whence also for their avarice within less than a month, it was once again translated a bow-shot from thence, & placed on another little hill, by the high way to Reccanata, half a mile from the Sea, where now it is.   

Why the Chamber of the B. Virgin hath been so often transported? CHAP. VI  
BUT wherefore (will some say) was it so often removed within Christendom? This demand may be pertinent, because it is profitable; and it may be curious also, for that we must admire and praise the works of God, rather than search the causes, which cannot be but just. Notwithstanding we answer with respect and humility, that the same power, which removed that heavenly house from amongst the Heathens, causing it to be carried above 500 leagues, could at the first have placed it where it should remain, and where it remaineth at this time; but that it rather pleased his divine providence to do, as he hath done, and to make his work more certain and admirable by such changes and removes. For first the marvel hath been thereby better known and averred, 
The first cause.  and is more great and famous by these manifold transportations never heard of before, being removed in so diverse places, in the sight of many people and in short time, from Asia into Europe, from one coast to another, and all this in places near one to another, and in short space, to wit, from 1291. to 1294. within less than five years. 
The 2. cause.  Secondly the divine Bounty hath this way showed itself more liberal, imparting and communicating itself to more people, that is, to the Sclavonians, and to those of this side the Sea: and the divine justice hath been more available, instructing men how to respect holy things, and not to abuse them, except they would be deprived of them and punished. For God causing this holy house to be removed from unfaithful Palestine to Sclavony, from thence to Italy, and there from the forest to the mountain, by reason of the robberies and murders that by thiefs were there committed upon Pilgrims; & from the mountain to the place where now it is, for that the Brethren, masters of the place, instead of showing themselves devout and merciful, became covetous and contentious, in danger to cut one another's throat.  
The divine providence, I say, making these changes and removes just upon their folly and excess, did teach men to reverence his gifts, if they will not lose the sight of them, & bear the weight of his justice, seeing they would not make their profit of his liberality. If then this house had been transported but once from Galiley into Italy, and set in one only place, we had wanted the profit of all these instructions.   

How the Chapel of Loreto was known to be the Chamber where the B Virgin lived, and was saluted by the Angel: and of the form thereof. CHAP. VII.  
AS the translation of this house was done by the power of God, so it was known by the revelation of God, 
The house of Loreto known by miracles.  & the belief thereof confirmed by often miracles in the sight of men. First the same house being perceived on the top of a hill by the Sclavonians, a world of people there abouts came from all parts to feed their eyes with the sight thereof. They saw a little Chapel that was never seen there before, of form quadrangle, longer than it was wide almost by half, being 40. foot long, and about 20. wide, and 25. high, built of ordinary small stones, hard▪ and squared long, of the colour of brick: the walls a foot and half thick, painted after the old fashion, parjetted within, & adorned with the sacred stories of the misteryes of our Religion; the vault seeled with wainscot, painted also, and the roof of the house somewhat rising with a little steeple. At the upper end there was an Altar squared out of hard stone, 
The Altar.  breathing as it were some thing divine, and a little above that was behind upon a pillar, the Image of the B. Virgin Mary standing, made of Cedar-wood of a reasonable stature, 
The Image of the B. Virgin.  crowned with a crown of precious stones, her hair hanging, like the Nazarenes, upon her shoulders, clothed with a gown of cloth of gold, girded with a large girdle after the fashion of the country, with a sky-coloured mantle fastened over that, even to her feet. She carried in her left arm● the little child jesus, having a countenance full of grace and majesty, clothed with a little garment, with his hair waving about his head like the Nazarens also, as it were giving his blessing with his right hand, and holding in his left a golden Globe, a Hierogliphical figure of the whole and universal world. Just under the Image appeared behind the Altar a little low chimney of simple work with a top & tonnell; and on the Epistle corner towards the South, was a little window, and on the Gospel side was a little Cupboard, to put her vessels, and her poor necessary household stuff in. These good people then beholding with their eyes the frame and body of this Chapel, 
The astonishment of the Sclavonians.  which they perceived was of the mother of God, considering the fashion, the parts, the situation, brought into that place, and not built there, they were astonished in their souls, and ravished with an extraordinary feeling of devotion, and did verily persuade themselves, that this could not be any other, but the work of God, and gift from heaven: but they could not learn in particular, from whence it came, nor how it came thither: And therefore God who was the author thereof, was also the revealer by his Mother, who appearing to the Bishop of Tersact, Alexander a very holy man, and extremely desirous to honour God in this new sanctuary, 
An apparition of the B. Virgin.  whereof every body told him wonders, but he could not go by reason of an incurable disease, that had long held him in his bed. The B. Virgin appearing to him in the night with great light, and majesty, accompanied with holy Angels, shown him in his sleep, and particularly declared unto him, that this was the chamber where she was borne, where she was brought up in her first years, 
The B. Virgin brought up in Nazareth until the 3. years, and from 14. to 45. See Nicephorus.  and dwelled most part of her life, where she was saluted by the Angel Gabriel, and which after the Ascension of her Son, was dedicated for a Chapel by the Apostles, & now transported from Nazareth to this place by the hands of the Angels, for the good of men. And that he might be a credible witness hereof, & denounce this with authority, she suddenly restored unto him the health and strength of his body; so that the next morning, ravished with this vision and miracle, he went to give thankes to God and his glorious mother, preaching that which he had heard, with the testimony of his unexpected health & recovery. He put the people there out of all doubt, and brought them an unspeakable comfort with this joyful news.   

How the transportation of the House of Loreto was verified by the Sclavonians and Recanatines. CHAP. VIII.  
THAT this matter might yet be more assured by humane means, 
4. men sent into Palestine  the most certain that can be desired in such a case, by the counsel of the said Bishop Alexander, & the Lord of Tersact and Flumen, called Frangipan, four men of wisdom and credit were deputed to go to Palestine, there in Nazareth, to search the place of this chamber, and the Bishop himself was one of the four, who coming to the Holy Land, and visiting the holy Sepulchre, were brought by the favour of God without any disturbance to Nazareth, where being informed by certain poor Christians (who remained there as relics of the final desolation of Christianity in those parts) they found the ruins of the Church, 
A church built by S. Helen at Nazareth. Niceph. l. 8. c. 30.  which S. Helen had caused to be built near to this most happy Virgin's house, where they saw the foundations of the house newly razed from the ground, equal in length and breath, they perceived that it was carried from Nazareth in the same time that it was found in Sclavonia, though no man knew how: & returning sound and safe, they gave public attestation of what they had seen with their eyes.  

Sixteen men of Recanati sent to Sclavonia and Palestine  The inhabitants of Recanati four years after, when this house was brought into their country, did double this diligence by the same trial and testimony. For they appointed sixteen sufficient men, who going first to Sclavony, did understand as well by the testimony of their public grief, lamenting their late and unexpected loss, as also by their report of the measure and situation of the Chapel, that it was the place, whence this holy house was carried not long before. Afterwards going from Sclavonia to Palestine, they found in Nazareth the same marks and tokens of the place, which the Sclavonians had found four years before. And their report recorded in the writings of the City, was kept in the public Records for testimony unto all posterity.   

Of certain strange, and marvellous transportations. CHAP. IX.  
THOUGH this be a wonder, the like whereof hath not been often heard, that a whole house should be transported and carried from one country to another, as this holy house was, which alone had the honour of such a privilege; yet we read also of diverse transports of the same kind, made either by prayer, or by art & industry of men, even of paynims otherwise. Wherefore this should not seem either impossible to the power of God, nor beyond the faith of men. S. Gregory Thaumaturge (as S. Gregory Nissene reporteth in his life) by his prayer removed a Rock from one place to another, 
Greg. Thaumat. Greg. Niss. in his life.  & by this means planted the faith of jesus Christ in the hart of the Idoll-Bishop, before whom, and for whom he wrought it. Paulus Venetus telleth, that a simple Christian of Armenia, near the town of Taurisium, caused also by his prayer a mountain to move in the sight of the Saracens, 
Paul. Ven. l. 1. cap. 18  whilst they mocked Christians for holding of a faith that boasteth to remove mountains, and threatened to kill him, if either he did not deny his faith, or perform this miracle, which they seeing performed, many of them were converted to jesus Christ.  
In the year 1571. a great Hill in England somewhat near the sea, changed his place, whether it were by some earthquake, or by some secret supernatural power. Pliny recounteth that in Brusse a town of Maracko, an orchard planted with Ohue-trees appertaining to Vectius Marcellus a Knight of Rome, 
Plin lib. ●. cap. ●3.  and Procurator general of Nero the Emperor, was carried from one place to another. Art also which is a branch & help of Nature, hath her miracles in the like kind. 
Lib. 7. c. 9 hist. Indic.  For we read in the History of the new world, that those of Mexico have by device of water-works, transported Gardens with their trees, and fruits into fair countries. Archimedes boasted that he could remove the earth out of his place, 
Archimed. Plutarch. in Marcel.  if he had another place firm whereon to set his mathematical instruments; and there are found Engineers also of our time that could pull up great Okes, and other trees, as one would pull up a radish-roote, & make them leap in the air with engines, which many would think a miracle, if they should see it, and not see the cause; this being an effect above the ordinary force of men, though as strong as Roland, or Milo, and surely it is a great wonder of art. If then we think these miracles of S. Gregory, & the formentioned to have been done, as the credit of histories doth command us to think they were, if the paynims have believed that by the power of their Gods, or by art, such wonders could be wrought; why should we make difficulty in believing this transport, who have and believe a God almighty, author of Nature, and of all the power of art, and to whom jesus Christ hath said about these kind of works, that one grain of faith should remove mountains, 
Math. 17.20. Luc. 17. ●. 1. Cor. 1●.  & cast them into the sea; & so also saith S. Paul: If then with faith men may work these transportations, may we not believe with the fame, that Angels by the will of God have done this, to whom he hath given natural force and strength to do this and such like works? For we know that the Angel carried the Prophet Abacuc from judea to Babylon, and carried him back from Babylon to judea again, 
Dan. 1● 35.  more than twenty days journey in a moment. And we know by their natural force, they roll about the huge frames of the celestial bodies, from East to West, and from West to East, with an admirable swiftness and constancy now these six thousand years together, without any pain or difficulty: a work without comparison more difficult, then to carry a house once or twice from one country to another, from Asia to Europe, from Nazareth to Sclavonia, and from thence to Italy, although it be also an effect miraculous, and admirable for the rareness.   

Why the Writers of that time did not record in their History this marvellous transport of the Chapel of Loreto, and of many strange things neglected, and not perceeved. CHAP. X.  
BUT here will be demanded why (this cause being so rare and admirable) no Historiographer that writ in that time, made any notable mention thereof. The demand is reasonable, and the silence may seem strange. Therefore to satisfy it I say first, that this might happen, because there were few famous writers of that time; for amongst the Greeks, the most renowned, 
Nicephorus flourished about 1297.  was Nicephorus Calixtus, and amongst the Latins William de Nangu a Monk of S. Denis in France, who perhaps were both ignorant of this matter; for although in itself it were great, yet the fame thereof was not so soon spread in strange countries; or if they should hear of it, so fare off, they might not believe it at the first, or if they did believe it, they durst not publish it in their writings, strangers still referring themselves to those that were nearer, and might have better knowledge & assurance of the matter. The other learned men of that time as well greeks as Latins, as Nicolaus Cabasila, 
Nic. Cab. Geor Pac. Robert of Sorbone about 1296  George Pachimer, Robert of Sorbone were occupied in commenting the Scriptures, and handling Theological questions, rather than in writing of histories; they therefore put this miracle first in writing, that knew it first, and whom it concerned most, who were the Sclavonians, and Recanatines, and that the most authentically they could, that is, in their public records and stories written, for that printing was not yet devised. Secondly I answer, that it might happen in this case, 
Two causes of silence in great matters.  which we often see to happen in great and rare matters, that they are not known, either for that they are not marked & observed even by those that are nearest, being busy in other matters that touch them more near, or else are neglected and omitted by writers, as being known & manifest to all, which I can prove by fresh examples of our own time, and whereof myself have been for the most part an eye witness, & also by the testimony of antiquity.  
I was at Auinion the year of our Lord 1590. when a little child of the same town about five or six years old, 
A child fell from a place 24. foot high without harm 1590.  named George Caluet, the son of a worshipful Advocate, going to see the scholar's procession at the Church of our B Lady of Gifts, fell from the platform which is before the said Church about 24. foot high upon the stones; they that saw him in the air when he fell, & they that took him up from the ground, thought surely he had been all crushed and bruised, and having wrapped him quickly in a Sheep skin, they found at the last, that he had no harm at all, and the next morning he was to the procession, sound & lively, to give thankes to God and our B. Lady, by whose intercession there was reason to think, that he was preserved, not only from death, but also from any harm. This happened in a public place, and the chance was great and strange, and yet marked but by a few: for the Post of Auinion coming to Lions but some months after, and seeing this in print, denied stoutly that any such thing had happened there, and his denial had prevailed against the truth, if there had not been some there, that were eye-witnesses thereof. A like accident happened at Bourdeaux the year 1600. to the son of M. Antony Valet a renowned Physician: 
The like hap of Antony Valet of Bourdeaux.  this child being six or seven years old, fell out of a window four and twenty foot high, or more, upon a paved court without any hurt; and how few are there in that town that know that special favour and protection of the holy Angel, who as an instrument of the divine providence preserved that little child committed to his custody from harm, to make him a name of honour with a long life.  
At the same town of Auinion in the year 1592. by the great providence of God, 
In Auinion a child found buried quick.  was found by Hunters a little child about a year old, buried quick in his clothes, by the banks of Durence, perceauing him by the toes of his feet striking up, whether he had put them out of himself, or the Dogs winding him had so discovered it: and it seemed that he had been in that case above four and twenty hours; for they saw his eyes, nose, ears, and mouth stopped with earth, now waxed hard and dry, a chance which did astonish the beholders, who could no ways conceive how this little creature could live 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 live so long without Baptism; others ghossing that some unnatural Mother or sorcerer having of negligence deferred t● baptise it, was at last driven by the Devil to bury it in this sort, that it might be deprived of life both of body and soul, for a more cruel and bloody offering to this Tyrant. monsieur Bartelesse an honourable and virtuous gentleman, the chief Consul of Auinion that year, caused him to be called john joseph, which second name is that he now beareth; who I doubt not, doth well remember the matter; as also I think but few than took any great heed thereof, and fewer think of it at this present.  
At Tolouse the year of our Lord 1595. the 19 of May, an other elder than this, 
At Tolouse a youth buried in the ruins of a fallen house, 1595.  was in a sort buried alive, and saved miraculously; he was called Bernard Gentiald a youth of that town of 18. or 19 years old, dwelling with a merchant called Sire Caluet, who by good or evil chance being all alone in his master's house, which was in the street of Exchange, when it fell down to the ground, betwixt 9 and 10. of the clock in the night, was also taken in the fall, and found an hour after on the ground in the midst of the timber, and plaster, full of dust, and astonishment, without any harm at all, as myself did see him some days after in our Noviciate. How many be there at Tolouse that were ignorant of this singular grace of God, showed in the behalf of this young man, to the end to bind him more to love him, having preserved his life even in his grave, as he did to jonas, and kept him from all harms in so dangerous a ruin?  
In the same month the year 1597. at Vitescall five leagues from Bordeaux certain little rocks seated upon the side of Garumna, 
At Vitescal 1597.  wherein were framed certain small houses, which served for taverns, falling down oppressed 19 persons, and there was found a little girl safe and whole, between the legs of her father, who was all 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 perceived, wherefore we must not marvel, if few did mark this transport, specially at that time, when Italy, as I have said, was in tumult and on fire with seditions and civil wars of the Guelphs and Gibellines, which lasted about 250. years, 
Pl●t. l. 7. decad. 1. Trith. i● Cl●m●.  & was the object whereunto most men attended, and which Writers of histories took for the subject of their books; 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 famousness and manifest knowledge thereof, which often maketh Writers neglect, or disdain to write of that all the world knoweth, every one referring himself to his companion.  
At what time our Saviour preached, the Piscina probatica was in vigour in Jerusalem, and recommended through all Palestine, and with good reason, for that it wrought continual miracles, healing all sorts of diseases, though never so desperate and incurable: and yet joseph that diligent and famous Writer of the jews, and their matters, speaketh not one word thereof; 
joan. 11.  and if S. john had not in his Gospel made mention thereof, we should have known nothing of it, nor yet of the miracle of Lazarus raised from death, written only by him, being notwithstanding the most famous miracle that our Saviour wrought. The same joseph was silent also of that prodigious massacre of Herod upon the children 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 darkness which happened at the passion of our Saviour extended over all Palestine, and was manifest in Syria, Egypt, and in all the places of our Hemisphere, yet never a Heathen wrote thereof, but only Phlegon a franchised servant of Adrian the Emperor; a silence almost as strange as the work was manifest. And how many things have vanished from before the eyes of men, 
Phlegon. Orig. in Mat tract. 35. tom. 5. S. Tho. 3. p. q▪ 44.  and remain buried in the dust of ●unning ages, which in the beginning were notorious and known to all the world? Therefore we must not marvel if ●ew have written of this transport, when it happened; which happened either because they did not mark, or not believe, or of carelessness in printing or publishing, that which was known to all; & every one thinking that others would write, many have been negligent, reposing themselves upon the faith and diligence of others.   

Who have written of Loreto, and what Popes have adorned it. CHAP. XI.  
THIS which we have said of the silence of the Writ●●● of that time about the miracle of Loreto, 
The fir●t writer of the history of Lo eto.  is to instruct them that might muse thereat, and take occasion to discredit it, and not to excuse any default of good and sufficient proofs▪ for there be so many, and so strong as can be desired for the affirmation of any verity. There is first the proof of diverse humane testimonies, and secondly of divine. For besides the stories of the Sclavonians and Recanatians, the first beholders and recorders of the fact, diverse famous and learned men that came after, have inserted the history and praises of this place into their books from age to age.  

Blond. Fla lib. 1. de Italia illustrata, region● 5.  In the 14. age which began the year 1301. immediately following the 13. in which this miracle happened, ●londus a famous author, who flourished in the year 1389. Secretary to Pope Eugenius the fourth, maketh very honourable mention of the house o● Lor●to, in the book which he wrote of Italy.  
In the 15. age in the year 1461. Pius the second being Pope, 
In the 15 age Peter George.  the Lord Peter George, Provost of the Church of S. Sinedas of Terain, long time Governor of Loreto & Recanati caused to be written in a table, the sum of all this history drawn out of the records of the Sclavonians & Recanatians, to the end that Pilgrims might to their comfort know it: and which is more, 
The testimony of Paulus Rimalducius & Francis▪ Prior.  he citeth therein two witnesses, Paul Rimalduccius, and Francis surnamed the Prior, who being examined by authority did maintain upon their faith, that the contents of this table were true; and the first added, that he had often heard of his grandfather, that he did see the house of the B. Virgin, when being carried in the air it lighted in the forest, where he had often visited it. Francis Prior said also, that his grandfather who was 120. years old, had seen it in the forest, and on the Hill of the two Brothers, Hierome Anglitanus, Secretary and perpetual Recorder of the City of Recanati, recounteth this in the history of our B. Lady of Loreto.  
In the same 15. age lived Baptista Mantuanus the Carmelite, 
In the same 15. age Baptista Mantuanus Carmel.  countryman to Virgil, a Doctor, & Poet most famous of his time, who speaketh so highly of this place, that he pronounceth this chamber, to be the most noble and worthy dwelling that ever was seen on the earth. In our last age passed of the 16. Erasmus (that lived in Luther's time) a man more ready to reprehend and mock where he listed, 
In the 16. age Erasmus  then to believe the devotion to the B. Virgin without good caution, speaketh notwithstanding very honourably of our B. Lady of Loreto, as appeareth by his Liturgy, and Sermon he made thereof.  
In this same age also in the year 1550. Leander a Religious and learned man in his description of Italy, 
Leander Albertus Dominicanus in descrip. Italy in regione 13. in Picen.  speaking of Loreto, he esteemeth himself altogether insufficient to writ thereof, and not only confirmeth what others had said before him, but also calleth them hard-hearted and stiff, who did not believe so manifest and evident proofs. In our time we have had Peter Canisius a famous man, who hath written thereof both learnedly and religiously. Antony Muret a writer most learned, eloquent, and pious, in his later days, hath thereof left an Hymn worthy of eternal memory in the Church of God: & lastly Horatius Turselinus, who hath more exactly than all the rest gathered it into an entire and complete history. This number is not small, nor of small account, and they do carry good reasons of credence to all reasonable readers.  
If then we believe one Titus ●iu●us writing of the foundation f Rome 700. years after it was built, 
Titus' 〈…〉  & of many strange things happened in that space: If we believe one Plutarch, giving us the history of the Greeks & Romans, for above 1000 years before his time, and recounting a number of things exceeding the common credence of men; why should we make difficulty to believe that which Writers do witness to have happened miraculously, and by the power of God a little before their age, to the honour of God, and the Mother of his son jesus Christ.  
Besides these authors, 
〈…〉 Pope●  we have also the Popes since B●●●facius VIII. (in whose time we said this Chamber was transported into Italy, to wit, in the year 1294.) who have always honoured and beautified this place with their spiritual and temporal gifts, or with both, with Indulgences & privileges, with gifts and buildings, and thereby confirmed the verity which so many renowned men, and famous Historiographers had said. 
Benedictus 12. 1326. Vrbanus 1353. Martin 5. 1400. Eugenius▪ 4. 1423. Nicolaus 5. 1439. Calixtus 3 1447. Pius 2. 1451. Paul 2. 1457. Sixtus 4. 1464. Innocen. 8. 1477. Alexand. 6. 1483. julius' 2. 1499. Leo 10. 1513.  Benedictus the XII. made Pope the year 1326. was the first, and after him Vrban the V in the same age; and of the 15. age which began 1401. Martin the V Eugenius four Nicolaus V. Calixtus III. Pius II. Sixtus IV. Innocentius VIII. Alexander VI julius II. And of the 16. age beginning at 1501. Leo X. and all the Popes of the same age unto Clement VIII. that ruleth now full of zeal, piety and virtue, and singularly devout to Loreto. This constant devotion of such persons, is an evident proof, that this place is the same we believe it to be; and so much the more assured, in that this holy Sea hath always been diligent and curious to be informed of the truth of like events, and to reject and condemn all superstition and lies in the Church of God.  
To these testimonies we may add reasons to confirm the same; for first it seemeth impossible, that it should come by the fantasy of men to have found the means of this transport, being without example both before and after. For though diverse things have been heretofore transported, as we have showed before, yet never was it heard of any whole entire house or building.  
Therefore as any such like thing was never heard of, so neither could it (speaking morally) enter into the thought of any man to fayne or device, or to further it, if it were not true. Neither yet being true, could it be received & acknowledged by the world, if it were not revealed & made manifest by extraordinary means, as hath been said.  
Secondly, what could men promise to themselves or expect of this invention, of so small assurance, not only in the truth, but also in the appearance of probability, but only confusion and shame when it should be discovered and found false, which must needs have happened quickly?  
Thirdly, if the thing were false, how could it be done, that none should percave it? Or if they did perceive it, that none did contradict it? But clean contrary all people of learning and conscience, that have written since, have spoken in the confirmation of this common belief, none being found but only these deceived people, who with Luther, without reason have opposed themselves thereunto, as well as unto other articles of the Catholic faith, and that so much the more obstinately, by how much the more they have conspired to discredit & contradict all that concerneth the honour of the Mother of God, such as this history is.   

Divine proofs of the verity of this Chapel. CHAP. XII.  
THE foresaid proofs are pregnant, and the firmest that men can furnish, yet such as may some way be denied, 
Miracles done 〈◊〉 Loreto are witness without exception.  and contradicted being but humane. Therefore, that this verity may be declared and confirmed from heaven, and without contradiction, God hath given divine proofs, such as conclude a discourse assured and irreprovable. Such are the evident and innumerable miracles, that have been done by the Mot●er of God in this sacred Chapel, and are there continually done, works of his own hand, divine approbations and sovereign testimonies of verity; for it is God that there speaketh, 
Miracles are the truth of God alone.  and none but he can be author of such language. And if the opinion men ha● of the place were false, not only he would not have wrought any miracle in favour of them, that should have honoured and visited it, with such opinion and belief: but, as he detesteth all falsehood, specially in matter of Religion, so would he have discovered and confounded such a lie with some exemplar punishment; and the proof is so strong and irreprovable, that the Devils themselves though sworn enemies of truth, have been compelled to confess, adore, & publish it. For as Hierome Angelita recounteth, one amongst them called Arctus, 
A woman brought to Loreto 1489.  that did obstinately possess a certain woman of Grenoble that was brought thither the year 1489. and from whom diverse of his fellows had been cast out, being commanded and adjured on the behalf of God to tell amongst other things what he knew of this Chapel, in the which his companions had been so grievously tormented, he said after much tergiversation, to his great grief, that he knew by good token, that it was the chamber where Mary was saluted by Gabriel, & received the message that she should conceive the Son of God; showing also that she prayed at that time in that part that answereth to the Gospel corner, and that the Angel saluted her (for the greater reverence) from the opposite corner, and the furthest place of the chamber. And these years past, 
How 〈◊〉 & wherein the testimony of the devils is to be received  a spirit of the same family, speaking in a possessed person of Romerantine, being demanded about this matter of Loreto, if he knew that this was the chamber of the B. Virgin the Mother of God, he answered: that she made him and his companions know it too well. These testimonies were not to be admitted and received, as coming from the house of lies, were it not that being adiu●ed on the behalf of God, they are constrained, as offenders upon the Rack, to tell the truth though against themselves, not daring to lie before their sovereign judge, 
S. justin. Minutius in Octaui●. Lactant. l. 2. cap. 16. S. Athan. in Vita S. Antoni●. S. Cyp. ad Demet.  & in this respect their testimony is of credit. Therefore it is that S. justine, Minutius, Lactantius, S. Athanasius, S. Cyprian, and others ancient Fathers, disputing against the Heathens, used oftentimes this argument, how they did whip those adverse spirits, their pretended Gods, constraining them to speak and depose in favour of Christian Religion, against the vanity of their fond superstitions.   

Of the marvellous situation of the Chamber of Loretto. CHAP. XIII.  
BESIDES the beginning of this heavenly house, we must also mark two wonders in the situation thereof; the one, that being of four corners, longer than wide, a● hath been sa●d, it was in such sort placed, that in length i● standeth towards the East and West of the Equinoctial, 
The rising and setting of the Equinocti● in March & Septemb●●.  as we● in the Spring as in Autumn, that is in March & September, levelling overthwart with the two former corners to the two Eastes, and with the two hinder to the west's of the Solstice o● Summer and Winter, in such sort, as the middle line drawn from one end, goeth just towards the Sun rising in March and September, & the other to the setting in the same months. The marvel of this consisteth herein, that this mystical placing doth signify unto us the two mystical months, Marc● the first month of the holy year, 
Our Saviour coceaved & crucified in March  honoured with the Incarnation and Passion of our Saviour (for in that month he was conceived, and suffered for the Redemption of the world) & September the first month in the Creation of the world, and of the civil year, knobbed by the nativity of the B. Virgin the Mother of our ●auiour. Therefore it seemed that the Angels would place this house, to the end that this fair morning star●e in this season should salute in her rising and setting, the ancient Palace of the marriage of our Saviour and Creator with our humane nature, and of the birth of his glorious Mother, the visible sun, honouring the house of the invisible, & of the virgin star, and spiritual morning, more bright and clear then a thousand suns, performing the rest of the year, the same salutation in cross and overthwart, in reverence of the death of the same Saviour, the rising in the Winter answering to the setting in Summer, and the rising of Summer to the setting of Winter, forming in such an opposition a Cross overthwart. O spirits merely divine and most skilful builders, that could so well accommodate the situation of this palace and therein represent by shadows and lights such goodly mysteries of the Creator towards his creature, & so just offices and duties of the Creature towards the Creator.  
The second marvel in the situation of this house is, that it is sustained and standeth upon the earth without foundation, 
How the ●a●t●●eth in the midst of the world  more privileged heerin then the earth itself, which placed in the midst of the universal world, standeth fit me indeed upon the air without any human art, yet it is founded & resteth upon the bases of his own nature, where contrariwise this house subsisteth without foundation or rest, against the laws of Nature and art. And here also is to be noted a singular wonder, that when the wall was made which now doth compass it round about, to the end to hold it up and sustain it, it was found to be disjoined and retired, leaving a great space betwixt them, as i● still to be seen; whereby God would declare, that this was an effect depending of his holy hand, and a continual miracle to make this house of his Son and his mother more admirable and honourable. Behold the beginning of this house of Loreto, and the first condition and quality that we said might make a place venerable before men, wherein I have enlarged myself the more, for that the knowledge of this is as it were the foundation, whereon is grounded the rest that I come to say hereafter, where I intent to be so much the shorter, by how much I have been herein the longer.   

Of places honourable for their antiquity, and how that of Loreto is most honourable by this Title. CHAP. XIV.  
THE second cause and condition, that giveth title of honour and respect unto any place, as also to a man, to works, to goods, to virtues, to any thing else, is Antiquity. Thereby men become memorable, families famous, nations glorious, languages of great authority, amities and friendships become more commendable, and wine with age waxeth better. The japonians have certain earthen pots, framed after an old manner, 
Pots of japonia.  of no value for the matter, nor of any beauty for the fashion▪ & yet more esteemed with them for this only title of Antiquity, than here with us are Diamonds, or other precious stones, and are sold sometimes for two or three thousand Ducats, 
Opinion setteth the price of all things  for which here perhaps a man should hardly get six pence, whereat the Portugeses marveling, and mocking also (who compassing these fare Seas, did first land with those people for their traffic) they could well avouch, that their opinion of valuing their pots, was upon better ground and foundation, then ours in so esteeming of stones; for of those we have no pleasure but the sight, whereas their pots (say they) do them some service, and besides do carry with them an image of immortality. It is certain then, that buildings (as all other things) are honoured by this antiquity, though fallen to ruin, 
3. Rev 6.3. 2. ●a●al. 34. joan. 10.23. Act 5.11  and decay. In the time of our Saviour, there was standing in the Temple that Herod had caused to be builded in Jerusalem, a porch, or cloisture remaining of the ruins of salomon's Temple, which was for honour called the Porch of Solomon, a piece honourable chief for the Antiquity. At Rome are beheld with reverence the Amphitheatres, the triumphant Arches of royal palaces, and like pieces of ancient buildings; and yet further the pillars, baths, & Pyramids that escaped the breaking in the falls, and ruins of Cities, & have endured whole or cracked unto our time, do make more honourable this City the abridgement of the world. 
Loreto a most ancient building above any in Palestine.  But in all the world there is no work better founded upon this title of ancient nobility, than this sacred House. The antiquity of the other for the most part is but a profane work of vanity, & food of curiosity, carrying with it no greater commodity than the testimony of the misery and mortality of humane things; but this is divine, full of honour, of spiritual fruit, and holiness. It showeth unto us a little Chamber, that hath stood on foot 1600. years, without reckoning how long it endured before (which was perhaps as long or more) which we cannot know, as we do certainly know that it hath lasted these 1600 years whole and sound amidst the ruins of so many princely Palaces, Temples, Synagogues, and other stately Buildings, 
More ancient them any in the world.  not only of Nazareth in Galiley, but also in all Palestine; yea I may boldly say in the whole world, wherein it giveth us, (without saying a word) a heavenly instruction, giving us to know, that when God will, transitory and fading things can exceed the bounds and laws of time, and become immortal, maugre death, according as they are consecrated to the service of him, who giveth beginning and lasting to all things. There is nothing so frail, and so soon perishing as hairs, yet notwithstanding, the hairs of that noble Penitent Mary Magdalen, are yet whole, because they were employed to wipe and dry our Saviour's feet. There have been a thousand Queens, Ladies, & Gentlewomen, who have had more goodly hair, which yet are turned to a●hes. 
1. Reg. 1● 26.  Absalon had goodly golden locks, that did fly about his shoulders, and beat upon his legs, and he was fain to cut it every year, lest he should be loaden, or troubled therewith: all these hairs are perished, and Absalon losing his life, was hanged by them, and perished by his hair corporally, as many Dames do by theirs, 
2. Reg. 18.9.  spiritually The hairs only of Magdalen have remained incorruptible amidst the great revel and change of mortal things, to serve for a goodly, and honourable attire to her head, who so happily employed them to the service of her master's feet. Such service hath founded the Antiquity of this little great Chamber▪ and hath made it stable against all the assaults of men & time: for that he who put all things▪ and time in his own power, was there served & honoured. O mortal men! build you so, & so dedicate your actions and works to the glory of him, that can give them ground, and bring them to immortality (even in the land of mortality) and to yourselves above in heaven that life and glory, which feareth not the laws and rigour of tyme.   

Places renowned by divine apparitions made in them, and of the apparitions of the Chamber of Loreto. CHAP. XV.  

The third cause.  THE third thing that doth beautify and sanctify a place, is divine apparitions made in them: by this title were many places in Pale tine made honourable, as was the plain of Mambre, 
Gen. 18.  where God came to lodge in Abraham's tent and pavillon, under the figure of three men: an apparition which Divines expound of the B. Trinity, which is one God and essence in three persons. 
Aug. lib. 1 de Trinit.  Also Bethel in Mesopotamia of Syria, where jacob in his sleep saw that marvellous Ladder standing upon the earth, 
Gen. 28.7  and reaching with the top to Heaven, & Angels ascending and descending thereon; in praise of which place, 
Gen. 28.17.  jacob awaking said: Verily our Lord is in this place, and I knew it not: this place is terrible, and no other but the house of God. Honourable also in this respect, was the desert where God first shown himself to Moses in a burning Bush: but above all other, 
Exod. 20.  the top of the mountain Sinai is admirable in this kind; for thereon God gave within a cloud the Tables of his law, with many admirable preparations of thunder, lightning, sound of Trumpet, and other signs of majesty, and where Moses twice remained forty days and forty nights, without meat or drink, 
Exod. 24.18. & 44 28.  all which things have made this place venerable with an immortal memory. There be a thousand places more sanctified with like visions of God, and of his Angels, 
The apparition of Loreto admirable.  but none was ever so noble in this respect, as this heavenly House, and Chamber. For the embassage of the Annunciation made therein, was an apparition most noble and divine in every circumstance, of the thing itself, of the person that ordained it, and of the person that did it, and of the fashion and manner, how it was done. The Scripture saith expressly, that the Archangel was sent on the behalf of God, which is to show the dignity of this mission, as being appointed immediately from God, and of purpose; for although all good Angels come unto men by the ordinance of God, yet the Scripture is not wont to express so much, but leaveth it to us to believe. But here it declareth it in express terms, to signify some thing extraordinary, even as it telleth us, 
Gen. 1.26  that God when he would make man, said: Let us make man to our similitude and likeness, to teach us, say Divines, by these words of deliberation, that it was a higher & worthier work, than the creation of other things, where God did not use this ceremonious language: although he made them all with wisdom and prudence. By this expression then, is signified the majesty of this embassage and apparition, as also by the person sent, which was the Angel Gabriel, one of the greatest in the court of heaven, bearing the name of our Saviour, whom he announced; 
Theoph. in 2. Luc. 〈◊〉 Proc. Episc. in ho. assidente Nestorio. Vide Sa●mer. l. 3. p. 25.  for Gabriel signifieth, Man God (as Doctors interpret it) a name proper to jesus Christ the only Man God, called Archangel by the holy Fathers, not as being of the first order of the first Hierarchy, but a Prince among the Angels, as are among us the name of Archbishop, Archdeacon, Archduke, and such like title of dignity, and not of order. So the Angel that shall give the sign of the great and last day, is called by S. Paul, Archangel, that is, a Prince of Angels: as also S. jude calleth S. Michael, Archangel, in that sense that S. Paul, 
1. These. 4 6. S. jud. ep. Dan. 10.13.  and the Prophets called him, Prince of Angels. It was also convenient (saith S. Gregory) that the Ambassador of so sovereign a work, as is the salvation of men, should be one of the highest, and that he who should be sent to a Virgin, in whom the Son of almighty God should be incarnate, 
Greg. hom 43.  should surpass the excellency of all the Angels, and be one of the principal Spirits, and of the Seraphims themselves by special prerogative, and to confront Lucifer and Satan, who were Princes of the Seraphims, and the first workers and messengers of the fall and ruin of mankind.  
The manner of this apparition was rare and singular; for we must not doubt, but that he appeared with an outward majesty meet for his person and message, with an extraordinary light, in the form of a heavenly young man, his face shining (as S. 
Aug. ser. 14. in nativit. c. 10.  Augustine saith) his habit glittering with a majestical regard, and admirable presence. The salutation was also without example; for though Angels heretofore have showed themselves to Agar, 
Gen. 21.16. jud. 13.9  and to the mother of Samson, and diverse other women, we read not for all that they saluted them, either much or little. But the Angel not only saluted, but most honourably saluted her, which caused the B. Virgin (who was as low in humility, as she was high in other virtues) to be troubled at so great, and unaccustomed praises. Some Divines have written, 
Albert. magn. in postil.  that there were two other Angel's companions to Gabriel in this Embassage, to announce in the figure of the Trinity, the Incarnation of the Son of God, which was a true work of the self same very Trinity, though Gabriel only did speak, 
Gen. 18.  even as the prediction of the birth of Isaac was given by three persons, whereof but one did speak. This apparition therefore, wherewith this holy House was honoured, 
The majesty of the Embassage of the Annunciation of the Son of God.  was before all others full of majesty; for all the circumstances and particularityes are not found in any, neither is there any in others which is not found in this. The apparition made to Abraham was noble, for that there was present the B. Trinity in the form of three men, here the same Trinity was peculiarly present in each person, the Father sending his Son, the Son taking flesh in the womb of the Virgin, the Holy Ghost also joining in the heavenly work of this Incarnation, and besides this a principal Angel in majesty an Ambassador of God almighty. The vision of jacob was but a shadow in respect of this, 
Gen. 18.  as also was the burning Bush: and that of Sinai, 
Exod. 3.  where God gave his Law, and let himself be seen only in smoke, and lightning, and heard only by a voice framed in the air, and by the sound of Trumpet: here he gave his Son the author of the law to make himself be seen in him, to speak by his word, and by him to give the Law, and salvation to mortal men; and let his Angels appear in the most beautiful form that ever they were seen in, worthily to announce the mystery of all mysteries. This apparition therefore wherewith this Chamber was honoured, was every way divine, & how many more (think we) have there been since? 
Luc. 2.13.  How often have the Angels come to adore their Lord in his infancy, in his tender youth, as they did adore and sing unto him at his Nativity? How often have they come to serve him in this little Cabinet, 
Matth. 4.11.  as they did in the desert? And who can doubt, but that they did continually assist his humanity in earth, whose sacred divinity they continually assist in Heaven? And though the Scripture hath not expressed it in plain words, it hath signified it by silence, thinking it needless and superfluous to specify that, which every Christian may judge certain and undoubted: this was then a house of continual apparitions and heavenly vision, and honourable in this respect, above all other places of the world.   

Places made famous by the habitation of holy men, and Saints, and that the house of Loreto is most honourable in this respect. CHAP. XVI.  
THE fourth quality that maketh a place honourable, 
The 4. cause habitation of Saints  is the dwelling and frequenting of great persons; so we see that all Palestine in general is called the Holy Land, because it was inhabited, and haunted by Abraham, Isaac, jacob, and other holy patriarchs; but principally because the Saviour of the world being made man, there conversed with men, and hath sanctified it by his pilgrimages therein, & after him the Apostles, and other the chief and first ornaments, & lights of the primitive Church.  
In particular we read of diverse places inhabited by Saints to have been in great honour & reverence; 
Places holy by the habitation of Saints.  as among others was that Den in the desert, where S. john Baptist dwelled from his childhood, until he came forth to preach penance, & testify jesus Christ. Also Bethania the house of Mary Magdalen, and Martha near unto Jerusalem, 
Io. 11.18  where our Saviour raised their brother Lazarus from death, at which place (S. Hierome saith) was built a Church for christians. All Egypt and Syria, 
Hier. de locu sacru.  was heretofore full of places sanctified in this sort, as there be also many such yet amongst Christians.  
But if ever place were privileged in this respect, it is this Chamber of the B. Virgin; for it hath received and entertained for guests and inhabitants the noblest persons of Heaven and earth. 
Nic●ph. l. 〈…〉.  First, the B. Virgin was there borne, and brought up until the third year of her age, when she was presented in the Temple of Jerusalem, where having remained eleven years, or thereabout, she returned to Nazareth, & remained there almost until the death of our Saviour. jesus Christ, the holy of holyes dwelled there after his return out of Egypt, about the seaventh year of his age, 
〈◊〉. 9. 5●  until the thirtenth year, when he began to manifest himself to the world, and not to have (as he said to those that desired to follow him) any house of his own, wherein to rest his head. I speak not of S. joachim, S. Anne, 
Luc. 9.58  S. joseph, that dwelled there also; neither of S. Zachary, S. Elizabeth, S. john, the Apostles, and Disciples of our saviour, and all those worthy lights of the Law, 
The Saints who dwelled in the house of the B. Virgin.  and the Gospel, both before the death of our Saviour, and after, who were all often there: It is enough of these two stars, jesus Christ, I mean, and his glorious Mother, and especially of the one of them, not only to exalt the dignity of this little house above the greatness of all royal palaces that ever were, but also above the majesty of salomon's Temple, and above the sanctity of all the holy places held in veneration all the time of the Law of Nature, and of Moses; enough to make this house to be truly called an heavenly Palace, or a terrestrial Heaven, where God and his heavenly, and angelical Court doth dwell. For, who can doubt but that the sacred Trinity was there daily present, after a special and singular manner, the Father, and the Holy Ghost with the Son, when this Son the self same essence with them, clothed with our Nature, dwelled there corporally, visible, and continually? And there being God in his Majesty, 
The court of heaven.  could the Angels, archangels, Principalityes, Powers, Virtues, Dominations, Thrones, Cherubims, and Seraphims fail to be there in state, and magnifical array, to admire, serve, & adore this supreme Deity? this divine Humanity? O little House! 
9 orders of Angels  O royal Palace! O divine lodging! O sacred Cabinet! O paradise not earthly as that of Adam, but heavenly; seeing thou hast entertained within thee, the God of majesty, the felicity and happiness, and most bright and glorious light of heaven.   

How the house of Loreto is admirable for diverse divine touchings. CHAP. XVII.  
OF this habitation whereof I speak, ensueth another cause which doth greatly advance the honour of this place in a tho●sand manners. For since our Saviour, 
The fifth cause of touching  & his holy Mother, and diverse other Saints dwelled there, how often in this their dwelling, lid they sanctify it by their coming and going, by their breathing and looking, by their holy talk & communication, by the spirit and fire of their prayers, and by so many works of Religion, of piety, of mercy, and other actions of virtue, which they did during their residence there. How often hath the holy Humanity sighing for our miseries, 
jesus Christ honoured this House.  sanctified with his breath the walls of that chamber? How many times walking and working therein, hath he hallowed it with his steps of Obedience? How often longing & sighing after our Redemption hath he honoured this house, by there laying up his sighs and desires? How often hath the glorious Virgin his Mother made this place honourable by the offices, and services of Charity, of devotion, of piety, of tears, & other signs and marks of sanctity? 
Chains sanctified.  And if by the only touch of the Apostles, or Martyrs bodies, bands and iron chains have become more noble, than the Crowns & Sceptres of Kings, and have received power and virtue to expel wicked spirits, to heal innumerable diseases, and to raise the dead; what glory and satisfaction shall we think, that this little Chamber hath received, so often honoured with the conversation of these most holy guests? Which hath been so familiarly visited and haunted by the presence of such noble bodies? Which hath been so clearly enlightened by the beams of these divine stars? And if the Cross, 
The Cross.  which was the bed of our Saviour's last ill rest and torment, if the lance which pierced his side, if the sponge which reached him Vinegar to drink, if the thorns that crowned his head, if the nails that pierce● his hands & feet, if the other instruments of his pain and Passion, if the Sepulchre that lodged his body, if so many places as this body touched, were made divine by a short touch, and as it were in passin; g who will doubt but that ground of this holy house, trodden on by the feet of this Lord and Lady, aired wit● their breath, touched with their hands, for so many year hath been thereby singularly sanctified? What place therefore in the earth, what habitation in the whole world is more noble and honourable by this title, then that of Loreto?   

Places famous for some great or mystical effects, and that herein Loreto is more admirable than them all. CHAP. XVIII.  

The sixth cause of mystery.  THE holy Scripture, as also profane Histories do report unto us diverse places, that are made memoral by th● sixth cause, that is, by some high and secret work, by some action of rare virtue, some sacrifice, some battle, some victory, some sacrament, or some other thing verily divine, or s● accounted. The old Testament recommendeth unto us the mountain Moria made noble by the obedience of Abraham, 
Gen. 22.2  when h● laid his son Isaac upon the Altar to sacrifice him. The moū● Thabor was made famous by the noble victory of Deborah. 
Iud 4.13.  The valley of Terebinthus where David a child fight the field for the host of the Lord of hosts, 
1. Reg. 17  caused the great Giant Goliath to kiss the ground, and cut off his head with his own sword getting the victory, which was a notable figure of our redemption.  

Places sanctified in the law of Grace.  The new testament doth also afford us many places famous in this fashion. The desert, wherein S. john (who wa● sanctified in his mother's womb) passed all his youth in austerity of severe penance, instructing sinners to purge themselves, and those that were good to perfect themselves. The other desert where our Saviour fasted forty days & forty nights, 
Matth. 4.  and repelled the Devil his tempter with confusion: & that where he filled five thousand men with five loaves & two Fishes. 
joan. 6.  The mountain of Thabor, where he shown the glory of his body transfigurated to Moses, 
Matth. 17  Elias, and his three Apostles, and the other where he made that worthy sermon, containing the eight Beatitudes, most of them Paradoxes to the wisdom of the foolish world. 
The mount of Caluary.  The mountain of Caluary, where fight in the field of his Cross, he overcame the tru● Goliath, and his troops, giving him a deadly blow in his forehead, with the weapons and stones of his death and humility. 
The parlour of the Eucharist.  The house wherein he changed water into wine; also where he made his last supper with the Paschall Lamb, substituting for it the true Lamb in the institution of the Sacrament of his body. That, where he poured down that heavenly love of the Holy Ghost in form of fiery tongues, 
Of the Holy Ghost.  and a thousand places more, illustrated with some work of the almighty power, wisdom or goodness. Profane writings also have their places famous in this respect; their mountains of Olympus, Parnassus, Ossa, Pelion, and such other bearing the memory of some work of their pretended Gods, or of some great man in their Law: their Lake of Lerna, where Hercules killed Hydra, dreadful to the whole country of the Argians. 
Strabo 〈◊〉. 8.  Their den of Salamine, where Euripides wrote his Tragedy, and other places which I omit, not to be too long in laying forth a verity, for the which the testimony of Gentiles are too common, and too often given in their books, full of recommendation of such like places. But when we shall have reckoned up by name, the most renowned places of all the world, as well out of profane Writers, as out of the sacred Scriptures, the Chamber of Loreto exceedeth them all in this condition, 
The chamber of Loreto more famous in such mysteries.  in having been the closet, where the marriage of the Son of God with our humane Nature was celebrated in the B. Virgin's womb, the most high and mysterious work, that the holy Trinity maker of all things, did ever accomplish; for therein God was made man; the Creator, a creature; the supreme cause, an effect; the Word, flesh; the spirit did take a body; the first ●s become last, and Alpha, Omega; the incomprehensible is enclosed in the womb of a Virgin, Eternity hath subjected itself to time, the Almighty is become weak, the sovereign wisdom goeth to school to learn, the soweraigne goodness doth suffer; and contrariwise on the other part, Man was made God; the Creature, Creator; flesh was made the word; ●he body took a spirit; the last was made first, and Omega Alpha; the little became incomprehensible; time hath passed ●o eternity; infirmity became almighty; folly supreme wisdom, mortality became to give life; and suffering, felicity. This is the mystery of mysteries, the first foundation of all that the Christian faith adoreth in the Church of God. 
The Incarnation is the ground of all mysteries & Christian feasts, Nativity, Circumci jon, etc.  The foundation of that of the Nativity, of the Circumcision, of the Passion, Resurrection, Ascension, of the sending of the Holy Ghost, of all the feasts of Saints, of the B. Virgin his mother, his Apostles, Martyrs, Confessors, and Virgins. For the Son of God being once made man, gave ground and footing to all these solemnities, and without it, we had had none, all were enclosed in the sacred bosom of this work and mystery; and can there be any thing greater, or more admirable? May the Creation of a thousand worlds be compared to the majesty of this exploit? And this divine Chamber, having been the House, and Closet wherein it was performed, doth it not comprise in itself the very majesty of all the remarkable things and places of the old Testament, all which did figure, and had relation to this Incarnation? Hath it not more honour in it, then if it had been a Temple with a thousand altars, or an altar or a thousand sacrifices? More than the mountains of Moria & Thabor? Then the valley of Terebinthus? of S. john's desert? Or finally, than all the places in the world, honoured with any token or sign of divinity put together? O little Chamber, more capable at that time than the whole world, enclosing with thy walls the Virgin that was great with him, whom the largeness and capacity of the Heavens could not comprehend: a Chamber more rich, than all the Princely palaces that ever aware, containing the endless treasure of felicity: a chamber more clear and bright than the day, having in thy bosom the glorious morning, and true Sun? Thrice honourable for this mystery alone, 
The chamber of the B. Virgin the first chapel of Christians.  and thrice honourable also for having been the first of all earthly houses, erected and dedicated for a Christian Temple by the Apostles, where the body of the same Son of God, was, as it is still, offered in an unbloody sacrifice, and Mass was celebrated after the descent of the holy Ghost in that happy infancy of the Church of God, made therein a most worthy & noble match to that parlour, which entertained our Saviour, when he instituted the sacrament and sacrifice of his B. Body before his Apostles, the night before he was delivered for us: more honourable in this respect then the Temple of Solomon, which contained nothing but Altars, where the bodies of dead beasts were sacrificed; 
The holy of holies or the sanctuary of the Temple.  whereas in this Chapel, was also an Altar which carried the oblation of the body of the son of God; more worthy also by this honour, than the place of the said Temple, which is called Sancta Sanctorum, Holy of Holyes; for there was but the material ark of the Hebrews, whereas this Chapel containeth in verity jesus Christ, the Holy of all Holyes.   

That the House of Loreto is renowned by miracles. CHAP. XIX.  
THE seaventh cause that maketh a place venerable, 
The 7. cause of miracles.  are miracles, which either are done, or have been done thereat, which are most certain testimonies of the presence of God there, seeing that such works cannot proceed, but from the hands of God, or from such, as he giveth power unto. 
only ●od author of miraracles.  This hath made admirable an infinite number of the Tombs, and sepulchres of Martyrs, Confessors, and Virgins, infinite Temples dedicated to the honour of God in their name, infinite Images hallowed in their remembrance, as all do know, 
Temple's  that are not altogether ignorant of the histories of Christians, & namely of the glorious Virgin in a thousand places of christendom, 
Images.  as are for example (to choose the nearest to our knowledge) in the Kingdom of France, of our B. Lady of Clary, of Charters, of Puy, of Vaultfleury, of Grace, of joy, of Argilliers. In Spain, Montserat, Piedmont, Montdoni, and diverse others, where God hath done, and doth still pour down his benedictions by works proper to his omnipotency: but in this holy House, he hath wrought so many, and so markable, besides those I have already spoken off, that he seemeth to have made choice thereof, out of the whole word, for a Theatre, there to show the majesty, the power, treasure, and graces of his omnipotency, wisdom, and bounty. There the bodies and souls of mortal men have not ceased since the first arrive thereof into Europe, to receive heavenly benefits, in sickness, in health, in war, in peace, by land, by sea, against Devils, against men, every way, and to all sorts of men, whereof the histories do testify, and namely that of Horatius Turselinus, as also the people that see them with their eyes, and thousands of images & tables of devotion, which those that receive benefits there, do hang upon the walls of the Temple, which encloseth this Chapel, for thanksgiving, and testimony of the bounty of God: neither is it possible, but that he who believeth this in his hart, should also conceive in his soul a great respect, and love towards the majesty of God, the chief giver of so many gifts, & towards the glorious Virgin Mary, by whose intercession they are given unto men: 
Admirable conversions of Loreto  and he that believeth them not, maketh us believe, that he is deprived not only of christian faith, but of humane faith also, who will not yield to the deposition of so many witnesses, nor be persuaded by so many supernatural works, so open and manifest unto all. And if there were no other miracles, than the admirable conversion of many great sinners, which is there wrought every year, it were enough to testify the favour and grace of God singularly present in that place: 
Multitude of penitents.  there do sometimes in a week confess 60000. Pilgrims, where an 100 Confessors, if there be so many, cannot suffice to hear all that come: and who can reckon all that come for this purpose in a whole year, all that have done penance since 300. years in visiting this place: all that have left their riches, honours, and commodities, together with their sins, to consecrate themselves living sacrifices to God, in a true holocaust, and to pass the years of their mortal life, under the straight observance of a religious law, fare from the vanity of the lost world. Are not these marvels great enough to make the place marvellous? And if heretofore diverse places have been admired for only one miracle done there, what admiration deserveth this, for having been honoured with millions of marvels?   

Why God worketh more miracles in one place, then in another. CHAP. XX.  
BUT whence comes it, that God doth make such choice and difference of places, and that in some he hath been so liberal, 
Aug. epist. 137. ad clerum & pop. Hyp.  and specially in those of the mother of his Son, and in this of Loreto above all the rest? S. Augustine speaking of miracles, which were done in certain places dedicated to Martyrs, and not in others, toucheth this question, and doth in a sort confess, that he cannot plainly decide the matter. Who can search (saith he) the secrets of God, and know wherefore miracles are done in some places, and not in others? And having told how a certain thief coming to Miln with intention to take a false Oath in the Church o● the Martyrs Geruasius and Protasius, where the Devils were terribly tormented, and forced to tell what they would not, 
Epist. 137.  was constrained to confess his fault, & to restore what he had stolen, he addeth: Is not Africa full of the bodies of Martyrs, and yet these things are not done there? for as the Apostle saith, 
1. Cor. 12  as every Saint hath not the gift of healing, nor every one the gift of discerning spirits, so he, that distributeth to every one their proper virtues, would not that these things should be done at every memory of Martyrs. So that the only reason he assigneth for these privileges of diverse places, is the will of the Creator, who maketh his miracles shine where he listeth, and divideth his gifts as he thinketh good. So we see, that according unto his pleasure, Nature is fertile and plentiful in one place, of that she cannot bring forth in another: and though there be natural causes thereof, yet they are for the most part unknown to us, and we know nothing thereof, but in general. It is God that hath so wrought, or as the Naturalists do say; it is Nature that hath done it. Palestine yieldeth Balm, Arabia Incense, India Rhubarb, the Philippines, and the neighbour Hands Spices; Aeygpt, the bird Ibis; Peru, the bird of Paradise; Brasil, 
Ibis' enemy to Serpents.  the bird Toucan; the lake of Bourget in Savoy, the fish Lavaret: contrary Peru most fertile in a thousand rare plants, and trees, cannot nourish diverse of ours. The birds called Woodpeckers abound in many Countries, yet they are not to be seen in the country of Tarento, no more than Wolves in England; in the I'll of Rhodes we cannot find one airy of Eagles, nor in the territory of Fidena, near unto Rome, one Storks nest, 
Plin. ●l●. 20. 29.  nor one Stork within two leagues of the lake of Como in Italy. Who hath given these privileges and bounds unto Nature? Who knoweth, or can declare it? It is not the diversity of Heaven or earth; for we see, that diverse of these places we have named, & diverse others which we might name, be of the same situation, and climate, which yet are very different in the production of things. And contrariwise diverse of different country, and climate to be a like, either in wanting or abounding. It is therefore the only will of God, 
Particular causes of the diversity of effects in nature & above nature.  which is the supreme cause of all this diversity. As therefore the Creator, who is the father of the family of this world, and master and dispenser of all therein hath made Nature, & the division of his gifts, so hath he made certain holy places, more fertile and more honourable with his gifts and wonders, because so it pleased him. This is the general reason, which we can allege: notwithstanding as we believe, that this sovereign wisdom doth not will or work any thing, but to a good end, and with good laws for the instruction of men; so may we discern, (by that light it pleaseth him to communicate unto us) in the secret of his principal actions, some reasons of this inequality, as well in the works of Nature, as in those of Religion.  

In nature the first reason.  He hath diversely divided his gifts of Nature. First, to give us to understand, that he is the first author of all good. If every thing had grown every where, men would have thought, that it proceeded only of the virtue of heaven and earth: but seeing this diversity, and not seeing the cause, they have good occasion to have recourse to that supreme power, & to believe, 
The 2. reason.  that there is a God, that commandeth nature, making it fertile or barren where he thinketh good. Secondly, so much the clearer to make the beams of his bounty & wisdom shine unto us, beautifying & adorning the whole world with this variety of effects, and linking together the society of men by the plenty and wants of the countries where they dwell, taking one of another what they want, and yielding that wherein they abound.  
In his Kingdom of the Church, he useth the like variety also: 
The Saints differ in glory in heaven. 1. Cor. 15  first to show, that it is he that distributeth his graces, according unto the counsel of his prudence, without dependence of any other cause, or subject. Secondly, to honour in earth the memory of his Saints one above another, even as he maketh their souls differently, like diverse stars to shine in heaven; and finally to secure his children according to their necessity, which are greater in one place then in another, and to give occasion to diverse nations to visit one another, & to link them together by Pilgrimages made by occasion of such places. 
Why God hath glorified the B Virgin in so many places & specially in Loreto.  All which reasons may serve for an answer to the demand made in particular, why God hath much, & in so many places honoured the name of the B. Virgin, and especially the place whereof we speak. It is in glorifying her, to let us see the glory of his treasures, to make glorious above all creatures in the earth, the mother of his Son, as he hath made her shine above all in heaven. And if he hath honoured his servants living and dead in every thing that appertained to them, working miracles by their handkerchers, their girdles, 
Act. 5.15. 〈…〉.  their shadows, their bones, the dust of their bodies; why should we wonder, that he would honour the B. Virgin, in all these manners, in her habits, in her Images, in all places of Christianity, and namely in this where she conceived the glory of heaven and earth jesus Christ? Where she brought him up, served him, adored him so often, with the care, charity, and tenderness of a mother, nurse, and daughter, most faithful, most fervent, & most humble. And seeing by the means thereof she hath given the Saviour, and salvation to the whole world; shall it seem strange, that he should gratify mortal men with his gifts and graces, by her prayers and intercession, and particularly in this place of her nativity and dwelling, & of her most fervent offices and services of Religion? Let therefore those seduced people, who for this honour done to the mother of God, doth accuse the Catholic Church of Idolatry, mark here, and else where in these works, the hand of God liberal in her honour, and let them accuse their own misbelief, and not our devotion, except they will also accuse God, who by so many wonders as he doth by her, doth invite and stir us up, to honour, serve, and call upon her, to be by her helped unto life everlasting.   

Of the honour of Vows, and presents, and gifts of Religion offered at Loreto. CHAP. XXI.  
THE vows and presents of devout persons are also witnesses, and testimonies of their hands, 
The 8. cause of vows.  and real signs of the sanctity of the place. By this means, have diverse places of the world become famous and renowned, not only among the children of God, but also amongst the paynims; as the Temple of Diana in Ephesus, of Apollo in Delphos, & of others in other Countries; 
To honour God with his gifts, is a natural inclination.  this proceeding of the natural inclination, and reverence imparted to all men, to judge it an holy work and a liberality acceptable to God, to honour with holy gifts and offerings places dedicated to his name, and sanctified with some steep of his majesty. And doubtless, if they had not erred in choosing ill, in taking false Gods instead of the true, and had made their vows and offerings to their Creator, and not to Idols, they judged aright of the ceremonies. For this instinct being a branch of divine, and humane law, the action proceeding from being good in the root, could not fail to be well received of him, who is the author of nature, and justice, & bounty itself. But leaving these places renowned amongst the Gentiles, to speak only of those, that are famous amongst the children of God: amongst the jews under the law of Moses, the Temple of Jerusalem was greatly honoured with presents, not only of the Kings, and people of the jews themselves, but also of diverse Pagan Lords and Princes. 
2. Macha. 32.  The Kings (saith the history of the Maccabees) and Princes esteemed the place of Jerusalem worthy of great veneration, and honoured the Temple with many rich gifts. After the coming of the Son of God, when the Church, having overcome the rage of Tyrants, and of Paganism, had once calm seas, 
Christian Temples honoured through Christendom.  and sure footing, then might be seen through all his Kingdom, Temples erected, and holy places honoured in this sort. In Asia, Europe, Africa, and else where, as the Ecclesiastical histories do teach us, with the testimony of the Temples yet standing, heretofore founded and endowed by Christians Emperors, Kings, and Princes, frequented to this day by Pilgrims, with vows and presents from all parts of the world, where Christianity and Catholic faith doth reign.  
But to the point of our purpose, and in one word to shut up this discourse, I say, that if ever  place was illustrated by the gifts of Christian Princes, & children of God in any age, it is this of Loreto; for the Kings and Potentats of all Europe, the Popes, and the great Prelates of the Church, commonalties and cities, and an infinite number of people, coming from all parts of the Christian world, have thither sent and brought their riches to honour God in the memory, and house of the B. 
Notable offerings to the House of Loreto.  Virgin the mother of his Son: & for all these earthly gifts or offerings they have received and carried back the notable gifts of their health, and recovery of body, or soul, or both together. F. Horatius Turselinus hath made a Catalogue of those he knew himself: there have been many thousands, which men have not known, written in the book of God, 
Secret alms great merit. Mat. 6.4.  who can well find their names in the day of general judgement, to give them openly, and in good company the reward and recompense of the good they have done for his name in secret.  
The wretched misbeliever, who draweth poison out of all this good juice, and turneth light into darkness, will say, that this was the mark whereat the covetousness of Priests did shoot, and that to obtain that, they have so much preached & magnifyed this place, drawing thither all the world by affected commendations: but the faithful which have eyes to see the works of God, do acknowledge the treasures of his heavenly blessing, having by the means of this sacred House brought abundance of all good, as heretofore to the house of Obededom, by the presence of the Ark of Testament, 
2. Reg. 6.  not for to fill the avarice of the Priests, but for his own glory, & for the ornament of his house, and for the maintenance of his servants, and of the poor, for all which there is spent every year 30000. Crowns. Moreover, it is answered to Calumniatours and misbelievers, that this place hath not been made famous by the tongues of men, this not being in their power, but by the wondrous works of God, even before men could frame any designment of the celebrity of this place, or settle any hope of temporal goods therein: it is the hand of God, that hath done this great work, and hath wrought these blessings, and whosoever doth attribute it unto avarice, he is ignorant of the power of God, and blasphemeth against his graces and benefits.  
But leaving these calumniations of those, that have lost their faith, let us say for the end of this discourse, that seeing the proofs which we bring, do manifestly teach, that the marks and tokens whereof each one might make a place honourable, are found altogether in this place, we must necessarily conclude, 
Loreto an abridgement of all holy places.  that it is an abridgement of all the holy places in the holy Land, and of all Christianity, as we said at the beginning, and therefore a place worthy above all the places in the whole world to be honoured and visited. It remaineth now to speak of the preparation & furniture of our Pilgrim and to declare the condition of all mortal men, and after to set down the means and way, happily to perform his pilgrimage, according to the laws and rules of that condition.    

THE PREPARATION AND Furniture of the Pilgrim.  

Of the end and Allegory of Christian pilgrimages, and of the continuance of our mortal course, signified and taught by the number of Forty. CHAP. I.  
THE Pilgrim of Loreto, having been instructed in the knowledge he should have of the place, 
All men pilgrims upon the earth.  must now take some advertisements, and afterward learn the necessary means to undertake and perform his voyage. He shall note then in general, & in the first place, that all men have ever been, and are still in their condition pilgrims, and travellers upon the earth, as the lives and words of Saints do teach us; and these whom we call in special pilgrims, to certain places of the world, do no more, saving that they do that of a special purpose and desire, which all mortal men do of necessity, walking to their grave, &, if they be prudent Pilgrims, drawing towards their heavenly country. Of this we have diverse examples, and figures in diverse ages of the world. 
The Patriarches who travailed in the law of nature  In the law of Nature, we know the pilgrimages of the holy patriarchs, which we touched before, and shall declare further; for it is a point meet for the Pilgrim to know: we know the voyages of Abraham, who going out of his Country of Chaldea by the calling of God, became a stranger and pilgrim in the land of Canaan; of jacob, who travailing from Canaan to Syria, saw in his sleep a wonderful Lader of the pilgrim, 
jacob's travailling from Canaan, and the vision of the lader.  reaching up unto heaven, & having God lea●ing on the top thereof, and the Angels ascending and descending upon the same; his children also, to wit, the Hebrews were Pilgrims in Egypt three or four ages before the Law, and after the law was given in the mountain of Sina, they walked pilgrims in the desert of Arabia forty years, at which time they had the Ark of the Testament, as a Tabernacle, & a movable Temple to carry with them, for their comfort & solace of religion in their pilgrimage. Afterward being come to the land of promise, all the just and holy men among them, carried themselves as pilgrims. So David for all, said unto God: I am a stranger and pilgrim before thee, 
Psalm. 38 18.  a● all my forefathers were.  
Therefore these particular pilgrimages were figures and mystical instructions of man's condition, and the words of this King and Prophet contain an exposition of the same. In the law of Grace, 
Pilgrims of the law of Grace.  Christians have so much clearer acknowledged this condition, and directed their life according to the form of true pilgrims, by how much the more they have received the light and heat of the Holy Ghost; & so much the more piously and diligently have they practised these particular pilgrimages to holy places, and namely to this holy house, as well in Galilee, as in Italy, since it came there, as they have received more abundance of truth, of love, and of desire of the life to come, and other gifts of the same spirit. The pilgrim shall mark this instruction, as being the main and maister-point of his pilgrimage, 
Three ends of pilgrims.  as he shall perceive by & by by an express meditation. In the second place he shall note, that these Christian pilgrimages are undertaken principally, for three ends, all which tend to one, which is perfectly to perform the pilgrimage of this life. The first is to honour God, and his Saints, visiting those places, 
1. To honour god and his Saints. 2. To do penance. 3. To increase devotion.  where he manifesteth himself by his gifts, & graces bestowed by their prayer, and intercession, upon the true pilgrims, the members of his Church. The second to do pennence, in patiently enduring the travail and incommodityes of the way; and the third, to increase devotion, beholding and imitating the notable exploits of Saints they visit, and all this to obtain the felicity of our heavenly country, walking by the ways of God's commandments. This is the mark, that Christian pilgrimages do shoot at, and therefore those that under the title of pilgrims wander over countries without devotion, or which is worse, lead in their pilgrimages a disorderly life, are dissolute vagabonds, not Christian pilgrims, people more worthy of punishment than praise: and those who travail with honesty indeed and civility, but whose chief intention is to see diverse countries, cities, peoples and to feed their curiosity with the sight, and knowledge of many things, as they are not of the worst, so neither deserve they the praise of a true Christian pilgrim, no more than their end doth. But they are such pilgrims as Ulysses, Aeneas, Plato, or such like travellers, that run over the world to enrich, & store themselves, with humane knowledge and prudence, and to frame and fashion their life after the skill and manner of wise men of this world. The Christian aimeth at a higher mark, and directeth his steps to a more rich conquest: 
The pr●pall en● of a christian ●grime  for although he doth not refuse nor omit to learn all the good that others learn, travailing in diverse countries, as modesty, humility, patience, temperance, and other gain of moral virtues, whereby he may adorn his life with civil carriage & fashions; yet his principal mark is to make himself wise by christian wisdom to Godward, to enrich himself with piety, and charity, to live christianly, that is to say, perfectly before him, according to every man's state and condition, and finally by travelling upon earth to gain heaven. Our pilgrim therefore shall not only have in horror the fashions of the first debauched wanderers, but also shall beware of being curious about vain and unprofitable things, and only seek and search after such things as may help him happily to attain unto this end.  

The form and parts of Christian pilgrimages.  In the third place, he must learn the forms and times of his pilgrimages, which I divide unto him in three parts, his going his arrival or stay there, and his return: and these in forty days journey, showing what he should do in every one of them. The three parts, are the three estates of Christians: the three ways are the three kinds of Christians virtues. 
Three sorts and estates of ways & virtues.  The first signifieth the estate of beginners, the way and virtues of purgation. The second, the estate of the Proficients, and the way, and virtues of illumination. And the third, the estate of the perfect, and the way of union and exemplar virtues, which by likeness & love, hold us always straitely conjoined with God.  

The number of 40 the figure of our mortal abode here.  The forty days journey signify the mortal abode, or time of men in the pilgrimage of this life, as our Doctors do observe: and for such signification hath this number been often used, & applied in the Scrtpture. The Hebrews passing towards the land of promise, travailed as I said before, forty years in the desert. Moses' was twice forty days in the top of the mountain Sina, to receive the Law, which should guide and direct us in this life. Elias fasted forty days, as also our Saviour, showing us the painful and penitential course of this life. And this mystery is well founded (saith S. Augustine) for that this number is composed of four and ten, 
Aug. l. 2. de consen. Euan. c. 4.  whereof the first containeth the second, and both together bring forth forty; for the parts & numbers that are found in four, that is, 1. 2. 3. 4. make ten, and ten times 4. or 4. times ten, make 40. so that four is the matter and substance of ten, and ten is the perfection of four, and both together the generation of forty, and every where four doth rule and is predominant. 
4. Elements.  To the proportion then of this number, it seemeth that the production and continuance of things in this mortal life is framed and disposed; for the Elements, whereof all things here below are compounded and produced, 
4. Times of the year.  are four; the air, the fire, the water, and the earth. The times that rule, and govern these productions are four; the Spring, Summer, Autumn, 
4. Humours. 4. Ages.  & Winter. In men there are four humours, Blood, Choler, Phlegm, Melancholy: also there be four ages, Infancy, Youth, Manhood, and Old age: and four bringeth always ten, a perfect number: that is to say, it maketh the thing perfect and accomplished according to the own nature: four Elements make a Body, as a Stone, a Tree, a Bird: four Seasons make a Year: and the 10. with the 4. make 40. that is to say, the thing being perfect, taketh his race, and runneth unto the but, and end of his 40. making his whole continuance; the tree his, man his, and so of the rest. 
The generation of m●n perfected in 40. days.  The same numbers do reign in the generation of man in particular; for he is perfected in his mother's womb in four times ten days, that is forty if it be a man child, & in twice forty if it be a female: and therefore it is, that Philo the jew doth call it the number of life. Our pilgrimage therefore shall be of forty days, whereof shall be allowed for going 21. 
〈◊〉 de vita Mosis. The 21. days of the pilgrims going is a mark of penance.  which is thrice 7. the number which signifieth penance, and purgation, according to the signification of the first part, which we have said, doth express unto us the estate of them that are penitents, beginners, and walking in the virtues and way purgative. Nine are allowed for his arrival, and stay there, which signifieth the estate of illumination, as the number is a sign of light, consecrated to the 9 Orders of Angels, the intellectual light.  
Ten are allotted for his return, which is a note of a perfect life, and the number of perfection: and because in every one of these iournyes the principal and most frequent exercise of the pilgrim, is to pray, meditate, and contemplate, to the end to be united, and conjoined to God, and to find him favourable; also to make examen of his conscience, to amend his vices and imperfections, and to go forward in Christian purity, as he doth in his way and journey; it is necessary before all things, that he learn how to perform these things duly, before he set forward in this way.   

Of Prayer, Meditation, and Contemplation. CHAP. II.  
THE principal, most familiar, and necessary instrument of a Christian, and of him that goeth in pilgrimage for devotion, is prayer; for that is it, that holdeth us united with God, and draweth from him force, and necessary provision to discharge our voyage; and therefore it is altogether necessary to understand it well, and to know how to use and handle it with dexterity; which he shall do by the proper definition thereof, as it were by a tool or instrument, which discovereth the nature of the thing, and by declaration of the parts, conditions, and use thereof.  

Aug. l. 2. de sermon. Dom. in monte c. 7. Basil. hom. in Mart. julit. Damas'. l. 4. de side orthodoxa cap. 24. Greg. N●s. lib. de ora. Aug. serm. 226. de tempore. Chyrs. l. 2. de orando Deo.  Prayer is a conversion of the hart of God (saith S. Augustine:) It is a demand of some good thing (saith S. Basil.) S. john Damascene comprehending them both, saith: Prayer is an elevation of the spirit unto God, and a demand of things convenient. Prayer (saith S. Gregory N●ssene) is a contemplation, or talk of the holy soul with God, a contemplation of invisible things, a certain faith, and belief of things we should desire; it is an angelical state & vocation, an increase of good, and subversion of evil. It is the key of heaven (saith Augustine) and the sinews of the soul. This is (saith S. Chrysostome) the instrument that should always be in the Christians hand, day and night, in the town and field, in prosperity & adversity, in peace and war, in health and sickness, and in all things. It is good reason then to learn the manner of praying well. It appeareth by the foresaid definitions, that the essence and foundation of true prayer consisteth in the soul; that which is made with the mouth and voice only, deserveth 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 himself to be understood as an Angel, though the lips stir not, and he cryeth aloud to God in profound silence. 
Exod. 14.15.  Moses' moved not his lips when God said unto him: Why criest thou? It was the cry 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 carried with the wings of the spirit: both together make a perfume that pierceth the heavens, a sacrifice most acceptable to God, and a pregnant request to obtain whatsoever shall be demanded of his Majesty. The inward is the root and fruit of devotion, the outward is the flower and bud. To do it well, he must learn to meditate well; for meditarion, and contemplation do illuminate the understanding, do heat the will, elevate the soul to God, and joineth it to his love, which is the very essence and vigour of prayer: Fire is kindled in my meditation (saith David,) that is to say, My prayer shall be fervent, if I meditate well.  
To meditate Christianlike, is to discourse in the understanding of some divine subject, of the creation of the world, of the Nativity of the Son of God, of his death, of his resurrection, of the purity and humility of the B. Virgin Mary, of some virtue or vice, of death, judgement, hell, heaven, and such like matters. This discourse is made in noting the causes, 
The discourse of Prayer.  and effects, and deducing conclusions agreeable to the honour of God, and our good. For example, meditating of the creation of the world, I observe, that God is the supreme cause of all things, who hath made all of nothing by his only word, that heaven and all the creatures with them are the works of his power, wisdom, and bounty; hereof I conclude, 
Conclusion of our Prayer.  that he is almighty, having brought forth such goodly effects of nothing; all wise, having so divinely ordered them; all good in having given them all to men; again I conclude, that I am bound to fear him as my sovereign Lord, adore him as the supreme wisdom, and love him as the infinite bounty, and to serve him with all my hart, and with all my forces, as my Creator, my King, my Maker, my Father, and my all in all. By this discourse, my understanding is delighted in the marvellous works of God, my will is warmed in his love, and of them both my soul taketh a tongue to speak unto him, and maketh her prayer, adoring his greatness, admiring his wisdom, magnifying his bounty, casting herself into the arms of his holy providence; declaring her infirmities, offering her abilities, her vows, tears, sighs, and desires, and all that she hath, demanding what she hath not, perfect humility, fortitude, patience, charity, and other virtues; and finally drowning herself in praying to this supreme Deity, as before she did in meditating. Contemplation is a regard of the eyes of the soul fastened attentively upon some object, 
Definition of Contemplation.  as if after having meditated of the creation, she should set her eye of her understanding fast and fixed upon the greatness of God, upon the beauty of the Heavens; or having discoursed of the passion of our Saviour, she beholdeth him present, & seethe him crucified, and without any other discourse persevereth constantly in this spectacle. Then the soul doth contemplate upon her meditation: 
Contemplation more than Meditation.  so that contemplation is more than meditation, and as it were the end thereof, and it groweth and springeth upon it many times, as the branch doth upon the body of the tree, or the flower upon the branch. For the understanding having attentively, and with many reasons to and fro meditated the mystery, and gathered diverse lights together, doth frame unto herself a clear knowledge, whereof without further discourse, one way or other, she enjoyeth (as I may say) a vision which approacheth to the knowledge of Angels, who understand without discourse; although it may so happen, 
The knowledge of Angels.  that the devout soul may enter into contemplation without any meditation going before, according as the divine wisdom shall afford her inward objects, after the manner of visions, as it did often to the Prophets, and his most familiar friends and servants; or else where the party himself 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 having attentively beheld an object, doth thereof afterward ground some discourse, as Moses did, 
Exod. 3.3.  when having seen the vision of the burning Bush he approached, discoursing why it consumed not. Hereof we learn the difference betwixt these two actions; 
The difference between contemplation & meditation.  for meditation is less clear, less sweet, and more painful than contemplation: it is as the reading of a book, which must be done sentence after sentence; but contemplation is like casting the eyes upon a picture, discerning all at once. Meditation is like eating: Contemplation like drinking, a work more sweet, cooling, and more delicate, less labour, and more pleasure then eating is. For he that meditateth, taketh an antecedent, doth behold, weigh, and consider it, as it were showing the meat with some pain, and afterward doth gather conclusions one after another, as it were swallowing down of morsels, and taketh his pleasure by pieces; but he that contemplateth, receiveth his object without pain swiftly, and as it were altogether, as if he took a draught of some delicate wine: such is Meditation, and such is Contemplation. All prayer therefore, and all elevation of the spirit, for to carry itself with a strong and swift flight before the throne of the divine Majesty must be carried by them, or by the means of one of them, as having their force and vigour from them. This is the essence of prayer, let us see now what are the conditions, parts, and use thereof.   

How Prayer should be made, and of the parts, and use thereof. CHAP. III.  
THE Prayer of a Christian must be attentive, devout, 
The principal parts of Prayer.  full of love, respect and reverence to God, before whom he speaketh, who is King of Kings, and very wisdom, bounty, and majesty itself. It hath three principal parts, as have all other well ordered discourses. The entry, the body or corpse, and the end and conclusion. The entry or beginning containeth a short and general preparative prayer; also a local representation of the matter we meditate of, which is as the first essay and preamble of prayer. It containeth a particular prayer which is instead of a second preamble: the general prayer demandeth of God, that it would please him to direct all our intentions to his honour and glory, which may be done with hart alone, or with hart and mouth also, using the accustomed prayer of the Church, framed for the same end in these terms: We beseech thee, O Lord, to prevent our actions with thy aspiration, and to follow them with thy help, that all our prayer & work may ever begin at thee, and by thee be ended. Amen.  
The representation or first preamble, 
The first preamble.  is a certain imaginary composition or framing of a place, where the thing we meditate of was done, or of the thing itself: as of the desert where our Saviour fasted, 
Mat. 4.  if we meditate of his victory against the Devil; or the mount Caluary, where he was crucified, if we meditate of his death; or of the B. Virgin's chamber, where she was saluted by Gabriel, if we meditate of the Annunciation, and so of other mysteries. But if the subject of the meditation be spiritual, instead of this composition of place, 
The representation of sin.  we must imagine some thing convenient and agreeable in manner of a parable; as if we meditate upon sin, we may imagine the soul shut up, and imprisoned within the body, as in an obscure and loathsome prison; and sin, as a cruel and monstrous tyrant, a dragon, a serpent, and such as the Devil is painted, and all the holy Doctors do sometimes describe it. It will help also, to have before our eyes some picture or image of the matter we meditate, which may serve instead of these representations, to them that cannot frame this themselves. This preamble is very profitable to meditate attentively; for thereby is settled and restrained our imaginaition, which is a flying and wandering faculty, going for the most part out of the house without leave, & carrying our thoughts sometimes before they are ware, as far from the mark, or matter, as the North is from the South.  

The second preamble.  The particular prayer, and second preamble; is a demand or petition we make to God to grant us the grace to reap the fruit we seek for in the subject of prayer. For example, to give us charity, if our prayer be of that virtue; or compunction, if we meditate of our sins.  

The body or substance of the prayer.  The body or corpse of the prayer, containeth the points of the subject of the meditation, one, two, three, or more: as if meditating of the Resurrection of our Saviour, we should make the first point of the time or hour of his rising, the second of the glory of his body, the third of the soldiers fear that kept the Sepulchre, the fourth of the apparition and testimony of the Angels, and so in other matters.  

The speech or colloquy endeth the Prayer.  The end of the prayer containeth a speech, which the soul maketh unto God, either with the hart alone, or with hart & mouth together, thanking him for his gifts, offering ourselves to his service, ask pardon of our sins, and grace to amend for afterward, and finally speaking unto him as the nature of the meditation shall require, and communicating itself in such sort, as a devout and respective hart may do before God. This is the right prayer of a Christian, which the Pilgrim shall perform every day. Those that have not yet learned to meditate and contemplate, may also pray, saying their hours, or reading some devout book, or taking some prayer which they can say by hart, as the Pater noster, Credo, or the like, meditating sentence by sentence, or word by word.   

Of jaculatory prayer. CHAP. IU.  
THERE is another kind of prayer, 
Why it is called jaculatory.  which is commonly called jaculatory, because it is made shortly and suddenly, as if one should throw a dart, which is very ordinary and familiar to spiritual persons. It is a sudden excursion, and elevation of the soul aiming at heaven, praising or praying to God or his Saints, in short time, and in few words, according unto the occasion we shall presently take, of place, time, or other thing; saying with hart or mouth, God be blessed. My God, show me thy ways. jesus help me. Glorious Virgin pray for me, and such like verses taken out of the Scripture, or out of our own devotion: which manner of praying is figured by the Broaches of gold, that were set on the top of the Temple of Jerusalem, 
joseph. l. 6. de b●●●o Iudai●. c. 6.  to the end, the Birds might not perch, or sit therein, nor either file it with their dung, or nestle there; and the similitude agreeth well; for these prayers being our highest and most subtle thoughts are like little golden Rods sharp on the top of our soul, having always the point towards heaven, and are very proper to chase away evil suggestions of the Devils, those soul birds, and to make all sorts of temptations vanish away at all times, and places; in night and day, in company and alone, in the city, in silence, in talk and discourse, the soul may cast out a sudden sigh, a request, a desire, a praise of God, or some Saint, and pray in secret effectually without disturbance. Therefore the well advised Christian must always have this prayer at hand, & help himself with it as often as he can in the day, and specially our Pilgrim all the time of his pilgrimage, to the end to entertain himself in continual devotion, and to overcome temptations, & always to have his ear harkening after the mercy of God, and to obtain help and secure of him. We will now speak of the Beads and Rosary, and of the examination of our conscience.   

Of the Rosary, and the manner how to say it. CHAP. V.  
AMONGST the Prayers, and meditations which should be frequent and familiar to our Pilgrim of Loreto, it is good reason to reckon the Rosary, & Corone (Chaplet in French). 
Of the name of Chaplet, o● Corone.  For seeing that all Christian Catholics do use it in the honour of the mother of God, much more should her devoted servant & pilgrim. This word Chaplet, or Corone had in the beginning another signification than it hath now, and is ancient in the French tongue; for we read in Froissart, that King Edward of England, 
〈◊〉. vol. 1. ap. 1●2  that reigned in the year 1349. gave a Crown of pearls which he did wear on his head, to M. Eustace of Ribaumont, in reward and honour of his valour. This Chaplet was a little band of gold, folded and doubled after the manner of a crown or garland, having pearls set on the outside, and it shown like one of our Rosaryes, being set round upon our head; hereof came the name, and for some similitude it was applied to a new subject; & for this cause we use that name, as also the name of Corone, not to signify an ornament of the head, 
Corone an instrument of devotion.  but an instrument of devotion, a little book without words or letters, composed of fifty small beads stringed together, having betwixt every ten a greater one, to distinguish the number, though commonly it hath 63. which is the number of the years of our B. 
The B. Virgin lived 63. years.  Lady's life. That which we call a Rosary is a triple Chaplet, or Corone, containing 150. beads, stringed, and distinguished after the same fashion. The Catholic Church useth them for prayer, saying upon every small bead an Aue Maria, and upon the greater a Pater noster, meditating or thinking upon the same mystery of the Rosary.  

The 15. mysteries 〈◊〉 the Rosary.  These mysteries are 15. five of joy, five of sorrow, and five of glory. The first five are, 1. The annunciation of the Angel. 2. The visitation of the Virgin. 3. The Nativity of our Saviour. 4. The presentation of him in the Temple. 5. When he was found among the Doctors.  
The five sorrowful are. 1. His agony in the garden of Olivet. 2. His whipping at the pillar in Pilat's house. 3. His crowning with thorns in the same place. 4. His carrying of his Cross out of Jerusalem. 5. And his crucifying upon mount Caluary.  
The five glorious are. 1. His Resurrection. 2. His Ascension. 3. The coming of the holy Ghost. 4. The Assumption of our B. Lady. 5. Her coronation and exaltation above all Angels. Of which mysteries the pilgrim may choose, in saying his beads, which his devotion shall like best.  
This is the little prayer-book of our B. Lady's Devotees in the Catholic Church, a book more rich, 
The profit of the Rosary.  and noble if it be well used and said, than the crown of Kings, not only for the simple who cannot read, but also fit for the learned, who may find enough to meditate upon that profound and marvellous salutation, and upon the benefit of the Incarnation of the Son of God, and upon those heavenly prerogatives of our B. Lady, which are therein contained. Those that have forsaken the Church, and waged war against this Son, 
The scoffs of he heretics against the Rosary.  & this Mother, at the beginning of their pretended reformation did mock Catholics for this manner of prayer, saying that this was to serve God by count and reckoning; and this, because all things are done without count or reckoning, without measure, or order in their faith. They show by this folly, that they are ignorant how all that God hath done both under nature, and under the law, is done by weight, number and measure. Sap. 11. 21. Psalm. 118. David song praises unto God seven times a day: 
Sap. 11. 21. Psal. 118.164. Matt. 27.44. Matt. 14.39.  Our Saviour made the same prayer with the same words thrice in his agony; these works that were done by count, do they cease therefore to be divine? What then do these good fellows find fault with, accusing the Catholic Church for that she prayeth, and honoureth God, and the B. Virgin Mary with the salutation of the Angel, and the words of S. Elizabeth, often repeated, and by number measured? seeing this is to imitate the wisdom of God, and of his Saints, so to serve him, praise, and pray unto him, and his Saints, with a certain number of prayers and praises. Let therefore not only the Pilgrim, but every good Christian, as well the learned, as the simple, say his beads as often as he can in the day, assuring himself that his devotion herein shall not be without reward in full count and measure: and let him also account himself much honoured, that he may so often pronounce those words, which one of the chief celestial spirits pronounced to the praise of the B. Virgin, bringing unto her the most noble embassage, and most important, that ever was, or can be made for men: and he may hold himself happy that he may pronounce that blessing, 
S. Elizabeth sanctified at the salutation of the B. Virgin.  which that great Lady S. Elizabeth, great of so great a Saint, used unto her when she was visited, blessed, and sanctified with the fruit of her womb by her first salutation, and let every one persuade himself that there is spiritual profit, not only in saying them, but even in carrying them at their girdle, or otherwise, as a sign of a Catholic, against the misbeliever, & of devotion towards the Mother of the son of God.   

Of the examination of our Conscience. CHAP. VI  

In the examen a man speaketh to himself.  PRAYER teacheth us to speak to God, and to ask his grace: The examen of our conscience teacheth us to speak to ourselves, and to yield thankes to God for his benefits, to amend our faults, and to preserve ourselves in innocency and purity. This examen in Christian terms is an exact searching and discussion, which a man maketh of his thoughts, words, and works, once or oftener in the day, and it consisteth in five points. 
5. points of the examen of conscience.   
The 1. Is, after our Creed recited, to consider the benefits received God, specially that day, and to thank him with an humble hart therefore.  
The 2. With the like humility to ask grace to know our sins, and avoid them, and say Pater, and Aue.  
The 3. Maketh the very scale, balance, and touch of this examen, that is, to demand an account of our soul, and body, of all their faults committed since the last examen, discoursing from one hour to another, from one action to another; to inquire if our understanding hath had any evil thought of anger, vain glory, avarice, impurity, envy, wrath, gluttony, sloth, or like cogitations, whereunto the will hath constantly, or weakly, and negligently resisted. If the tongue hath fallen to any detraction, swearing, idle talking; if the eye hath been cast upon any evil object, or curiously beheld unprofitable things; if the ear hath been open to detraction, cursing, prattling, vain mirth, and idle words; if the hand hath been carried to any nice, or impure touch of our own body, or others; if it hath stricken, or otherways injuried any body; & finally make enquiry of all that hath been thought, said, or done, contrary to the law of God, in what sort soever; and in the end say, Pater & Aue.  
In the 4. point he must say Confiteor, knocking his breast for his faults found, with dolour and dislike, and also with hope to knock at the gate of God's mercy, humbly craving pardon for the snnes we find ourselves to have committed.  
The 5. point is, to make a firm purpose, never by the help of God's grace to fall again into the like, and with the first commodity to go to Confession, & so to end with Pater, Aue, And Credo. This is the daily exercise of all that be careful and solicitous of their own salvation, commanded by the Scripture, and practised by the Saints: 
Eccl. 28.29.  Lock up thy gold & silver (saith the Wise man) and make a weight unto thy words, and put a strict bridle in thy mouth. That is, vaunt not of thy virtue, nor glory in thy good actions, weigh and examine all, even unto thy words, and keep thyself from evil, and have a purpose to abstain for afterward. job said: I feared all my works, 
job. 9.28.  knowing that thou dost not pardon the offender. And this without doubt was, because he weighed all in the balance of God's justice, which he knew left nothing unweighed. David: 
Psalm. 76.  I meditated in the night with my hart, I did exercise myself, I did sweep & cleanse my spirit. Upon which words S. Augustine saith: He enquired of himself, he examined himself, and he judged himself within himself. He examined in the night, the fit and proper time, in silence with attention having his eyes shut to other things; he exercised himself in good earnest, with all his hart, with fervour and vigour of devotion, and not with a distracted and wandering cogitation, dead, & without motion of life and sorrow: My sin is always before me. 
Psal. 50.  Because he was in continual examination of his actions, always finding some defect; and hereof he said to God: 
Psal. 18.14.  Who is he that knoweth his faults? Deliver me from my secret sins, and pardon thy servant the sins of others. He that doth not his diligence to perform this once a day, showeth himself to have no great care of his own soul; for he putteth himself fond in danger, to be surprised and suddenly arrested by the executioner of the supreme judge, having the accounts of his life ill ordered & charged with debts, which he shall never be able to discharge. The devout Christian doth it often in the day: 
How often in the day the devout Christian should examine his conscience.  Our Pilgrim shall do it thrice; in the morning when he riseth, he shall examine the night past; at noon, examine the morning; and at night when he goeth to bed, shut up the account and reckoning of the whole day.   

A general distribution of what the Pilgrim should do every day. And first of the Credo. CHAP. VII.  

Clem. Const. Apost. l. 7. c. 25.  THE daily prayers and spiritual exercises of the pilgrim, are distributed into three times of the day; Morning, after dinner, and Night: according to that distribution of K. David, who said; In the Evening, and Morning▪ and at Midday, I will pray to thee, O Lord, and speak thy praises, and mine own necessities. 
Psal. 54.  Which also Daniel practised in his captivity, as before him all just men in their own dwellings. 
Dan. 6.10  In the Morning he shall make the principal meditation, at Noon and after, he shall make others, or else if he be loath to change the subject, having some taste thereof in the Morning, he may go over it again by way of repetition; at every one of these three times of prayer, he must still repeat the Credo, Pater, Aue, Confiteor, as a true child of the Church, who reciteth them in the midst among other prayers she maketh: & he that prayeth must have Faith, Hope, and Charity. Faith is the foundation of the others, by faith he doth often say in his prayers the Creed, as making profession of his faith comprised therein by these 12. Articles.  

1. I believe in God the Father almighty, creator of heaven & earth.  
2. And in jesus Christ his only Son our Lord.  
3. Who was conceived by the holy Ghost, borne of the Virgin Mary.  
4. Suffered under Pontius Pilate, was crucified, dead and buried.  
5. Descended into hell, the third day he rose again from the dead.  
6 He ascended into heaven, sitteth at the right hand of God the Father Almighty,  
7. From thence he shall come to judge the quick, and the dead.  
8. I believe in the holy Ghost.  
9 The holy Catholic Church, the Communion of Saints.  
10 The forgiveness of sins.  
11. The resurrection of the body. 12. And life everlasting. Amen.   
This is a summary of faith, called the Symbol, collection, or gathering, because it was composed by the Apostles, every one bringing and contributing his part, as they do at a reckoning after a banquet, representing by the number of the Articles, the 12. Authors and compounders thereof; for which cause S. Ambrose calleth it, the apostolic faith, 
Amb. ser. 38. Aug. ser. 1●1. de tempore. Leo c. 13. ad Pulchr.  composed by those 12. Artificers; also the key, whereby is discovered the darkness of the Devil, that the light of jesus Christ might appear. S. Augustin calleth it, the apostolic faith, because it containeth the abridgement thereof, and would have every one learn it by hart. The Symbol or Creed (saith he) is short in words, and great in mystery; let every one therefore that is come to the years of discretion, learn the apostolic faith, which he hath professed in Baptism, by the mouth of his Godfather.  
These twelve Articles contain all that every Christian ought distinctly to believe of God and his Church. The 8. first, teach us the belief we must have of the B. Trinity, one God and three persons, and specially of the mystery of our Redemption. The four last, deliver unto us what to believe of his Church.   

Of the Pater Noster, Aue, and Consiteor. CHAP. VIII.  
THE Pater noster is the summary of our hope, as the Creed was of our faith, containing seven petitions in form of prayer as followeth.  

1. Our Father which art in heaven, hallowed be thy Name.  
2. Thy kingdom come.  
3. Thy will be done, in earth, as it is in Heaven.  
4. Give us this day our daily bread.  
5. And forgive us our trespasses, as we forgive them that trespass against us.  
6. And lead us not into temptation.  
7. But deliver us from evil. Amen.   
The four first, demand the gift of good things; the three last, deliverance from evil. The 3. first, ask that which pertaineth to life everlasting: the four last, that which concerns this temporal, to attain unto the other, as S. Augustine saith. 
Aug. euch. c. 115. & serm. Dom in montel. 2. cap. 17.  This is a prayer made and dictated from the mouth of the Son of God, the richest, and worthiest of all the Church maketh to the divine Majesty, containing as the foresaid Doctor saith, all that the Christian should desire, hope, fear, and ask, for this life, & for the next; and therefore most worthy to be recited often in the day, as a testimony of our hope, as the Credo is of our faith; & to demand of God what we want, although it be lawful for us to pray, and profess our faith in other words, which the holy Ghost shall sugest.  
After the Pater noster, we salute, and pray to the B. Virgin in these words.  
Hail Marry full of grace, our Lord is with thee.  
Blessed art thou amongst all women; and blessed is the fruit of thy womb, JESUS.  
Holy Mary Mother of God, pray for us sinners, now, and at the hour of our death. Amen.  
The first words are partly of the Archangel Gabriel, partly of S. 
Luc. 2.28 42.  Elizabeth: the last clause, is a prayer that all holy men make to the mother of God. The Church therefore reciteth the Aue Maria after the Pater noster, as it were coupling an excellent salutation with an excellent prayer, using the said salutation, as a divine praise, to the honour of the mother of God, and as a thanksgiving to God for the benefit of the Incarnation of his Son, and of his benefits given us by the said B. Virgin, praying her to be our Advocate to our Creator, that he would hear us in the requests we make, saying the Pater noster, and especially to help us at the hour of our death, a rhyme of very dangerous conflict, and of our greatest necessity.  
The Confiteor is thus.  
I confess to Almighty God, to the B. Virgin S. Marry, to the Bl. S. Michael the Archangel, to the B. Saint john Baptist, to the holy Apostles Peter and Paul, & to all the Saints, & to you my Ghostly-father, for that I have grievously sinned in thought, word, and deed, through my fault, through my fault, through my most heinous fault. Therefore I beseech the Bl. Virgin Mary, the Blessed S. Michael the Archangel, the Blessed S. john Baptist, the holy Apostles Peter and Paul, all the Saints, and you my Ghostly-father to pray for me to our Lord God.  
When the Confession is not made to the Priest, we must leave out those words, and to you my Ghostly Father.  
This is the ordinary and general form of Confession, that every Christian maketh to God, to the B. Virgin, to all Saints, to the Priest, and to them all present if it be made in company, acknowledging himself a sinner before the divine Majesty, before Angels, & Men, ask pardon of his sins committed, and praying the B. Virgin, and all the Saints, the Priest, & all the standers by, to pray to this end for him. 
Of this is spoken after in the 21. journey.  This confession is the general and common: there is another general, sacramental, and secret, which is made in the ear of the Priest at some certain time, whereof we will speak after. This should be made often every day, either alone, or with others; for as often we fall into faults, little or great, so often also must we humble ourselves, confessing our faults, & ask pardon of God whom we have offended.  
The pilgrim then praying these three times a day, morning, after dinner, and night, must recite at the beginning of his devotions, and at the end, according unto the circumstances, the Credo, Pater, and Aue, professing his faith and hope toward God, and demanding things necessary; the Confiteor also at the same time, in sign of humility, confessing himself a sinner, and ask pardon of his offences, & if he findeth his conscience charged with any mortal sin, he shall acknowledge his fault, making his confession to God, with repentance and purpose at the next commodity, to confess to the Priest for sacramental absolution, as hath been said in the first part of the Examen.   

Of the sign of the Cross. CHAP. IX.  
HE shall remember also the sign of the Cross, 
the sign of the Cross must be familiar in all our actions. Tertul. de coron. mil. Matt. 28.19.  not only in his exercises of devotion, but also in all other his domestical and civil actions, at his rising, and going to bed, and putting on his , and putting them off, in going out, in coming home, at the beginning, and ending of his reading, and refection, and in other like works and occasions. This is the sign of a Christian, and being made with the words spoken by our Saviour: In the name of the Father, and of the Son, & of the Holy Ghost, is a brief symbol or collection, and a short profession of the B. Trinity, and of our Redemption, against the infidelity of the paynims, and jews, & specially in these times it is a mark of a Catholic against Heretics. 
Amb. ser. 43. Athan. in vit● 〈◊〉. Antoniuses.  It is a sign of good success in our actions (saith S. Ambrose serm. 43.) And a sign of victory against Satan overcome by the Cross (saith S. Athana ius in vita S. Antoniuses.) It is an armour and defence against temptations, and all our enemies (saith S. Ephrem.) And therefore we must use at all occasions to bless, & cross our forehead, 
Tertul. de coron. ●●l. Basil. de spiritus●ncto c. 27. Greg Na ora. 1. con. juli 1. Chrys. ho. 55. in Matt. Athan. ut supra. Higher m. c. 9 Ezech. Aug. l. de cathe. rudibus cap. 20. & tract. 118. in joan.  our mouth, our breast, our house, our letters, our books, our table, our meat, and all things every where, as hath been the custom of the Church, founded in the Tradition of the Apostles, as we may learn by the waitings of the Doctors thereof, Tertullian, S. Basil, S. Gregory Nazianzen, S. Chrysostome, S. Athanasius, S. Hierome. S. Augustine, and other holy persons. And whosoever for shame, or negligence shall forbear to sign his forehad, and his actions with this sign, he is unworthy to bear the name of a Christian, & deserveth at that great day to hear thundered against his folly and ingratitude, the sentence of confusion and eternal pain, prepared for the enemies of the Cross.   

What the Pilgrim should do every day. CHAP. X.  
BESIDES this we have spoken, the Pilgrim must every day, as well working days, as holy days, make some meditation proper for the day. So he may meditate of our Saviour's Resurrection on Sunday; of Death, on Monday; of judgement, on Tuesday; of Hell, on Wednesday; of the B. Sacrament, on Thursday; of the Passion of our Saviour, on Friday; and of his Burial, on Saturday. On holy days, he shall take some subject, either out of the Gospel, or mystery of the day, or of the life of the Saints: as to meditate of the hearing of the word of God, on Sexagesima-Sunday; on the excellency of Martyrdom, on s. Stephen's day; of the holy Ghost, at Pentecost; of patience and charity, on S. Laurence day, or any other Saint, upon the day of his martyrdom or feast: with these meditations he shall have others, which are set down for every day of his voyage, which he shall do the same day at diverse times. Being in the fields he shall take matter of praising God as those things he beholdeth shall give him occasion; beholding the Heavens, he shall admire God in those immortal bodies and lights; seeing the mountains, the plains, the rivers, the plants, the beasts, and other creatures, he shall give th●nkes for all to God, as made for the behoof of man, and of himself in particular, and shall invite them to praise the same Creator, to the imitation of those wise and stout Hebrews, who song in the midst of the Furnace: 
Benedi●●e omnia opera ●omini Domino.  O all ye works of our Lord, bless ye our Lord etc. In fair wether, he shall thank God for that particular benefit of his way and journey: if it doth rain, hail, or storm, he shall thank him also for this cross and adversity, and take it patiently to make his merit thereof, and his spirit all profit. Passing by the Cities and Towns, he shall visit the Churches, holy places, the Hospitals, & such like, where he may get any profit, or increase of devotion. Going out of his lodging, he shall say Lord show me thy ways, 
Psalm. 24  & teach me thy paths, or some such verse, and shall salute his angel-keeper, that he may accompany him in the way; 
Luc. 10.5  and beginning to march, he shall say his Itinerarium, and ordinary prayer for pilgrims and travellers: entering into his lodging by day, or in the night to his bed, he shall say, The peace of God be here, and shall give good example, and edification to every one, in his talk, gestures, and all his carriage; sitting at the table, he shall say grace, or hear some other better than himself say it, and in time of relection if there be company, he shall begin some discourse of honest recreation fit for the time, or shall hear others talk. If he eat alone, he shall feed his spirit also with good cogitations, whilst he refresheth his body with corporal food. Having said grace, & taken some rest, he shall retire himself, and having said his Litanyes, or other prayers, and made examen of his conscience, and having thanked God for his benefits received that day, demanding pardon, and purposing amendment, he shall crave the aid of the glorious Virgin, of his angel-keeper, & other Saints; and having ended his devotions for that day, he shall take his rest.    

THE PILGRIM HIS SETTING FORTH, And first day's journey.  

A meditation of the condition of man, which is to be Pilgrim in this life. CHAP. I.  
OUR Pilgrim having observed all this, ordered and settled his affairs, specially if he be master of a family, discharged his journey of all let and hindrance, made provision of what is necessary, 
The first day's journey.  being confessed and communicated, and well prepared and furnished both in soul and body, and of whatsoever the circumstance of Christian and civil prudence may require, he shall choose the day of his setting forth, and shall take his journey, under the protection and safe conduct of Almighty God, and of the glorious Vigin, whom he goeth to visir, & of his good Angel.  

The meditation of the morning of the 1. day  The meditation and prayer of his first day's journey, beside that which he shall take proper for the day as we said before, shall be of the condition of mortal men, which is, to be pilgrims, and strangers upon earth.  
The prayer preparative shall demand of God, that it would please him, to direct his intentions and actions to the glory of his holy name, as we taught before.  
The first essay or preamble of the Meditation, 
The first preamble.  shall represent first, Adam chased and driven out of earthly Paradise, to live here on earth, as a banished man, he, his wife, & all his posterity.  
Secondly, it shall represent unto us, diverse holy men, and Saints, as leaving their homes, and houses, to walk to strange countries; Abraham going out of Chaldaa, to dwell in the land of Canaan; jacob going out of Canaan, to dwell in Syria, and at last to dye in Egypt a strange country: the Apostles after the coming of the Holy Ghost, leaving their country, to walk pilgrims, every one according to his lot, into an unknown world.  
The second preamble shall demand of God a clear light to see this verity, and lively and profitably to apprehend, 
The 2. preamble.  how all mortal men are pilgrims in this world, & that we must seek for our country else where.  
The first point of the Meditation shall be taken of the words of the Prophet David, and of the Apostle S. Paul: 
Psal. 38.  I am a stranger with thee, O Lord, and a pilgrim, as all my forefathers have been. Also: We are pilgrims and strangers before thee, 
Psal. 29.15.  as our Fathers have been; Our days are like a shadow upon earth, and pass without any stay. S. Paul also: We have not here a dwelling, or permanent City, but we seek another, which is to come. 
Heb. 1.   
The second point shall consider the practice of the foresaid words, verified in the examples of many holy men & Saints, who from the beginning of the world have carried themselves, as true Pilgrims in this life. 
Gen. 4.4.  Abel the first just man in the house and family of God, had neither house, nor Inn upon the earth, attending only to prayer, and keeping his flock. 
Gen. 4.17  Cain contrariwise, the first of worldly reprobates, built a city as being a Citizen, and Inhabitant of this world. 
Gen. 12.  Abraham the Father of the faithful dwelled (as we have said) a stranger in the ●and of Chanaan in tents and movable houses, not buying one ●oote of Land all his life, but a place of burial for himself, & his children. The whole people of God, the posterity of the foresaid Abraham, was pilgrim in Egypt 400. years, and 40. in the desert of Arabia. Our Saviour also was a true Pilgrim, not thinking of any thing but of his journey, not possessing any thing, yea less than Abraham; for he borrowed his tomb, and Sepulchre, which Abraham bought. His Apostles also were dispersed over the whole earth, living as pilgrims and travellers, not aiming at any thing, but to gain way towards heaven, and to draw other men thereunto by preaching of Christ jesus.  

3. Why man is pilgrim in this life.  The third point shall contain the cause, why man is pilgrim in this life; seeing that the whole visible world is made for him, and also why this pilgrimage is so painful of griefs and sorrows.  
The cause of the first is the excellency of man, consisting in his soul, an immortal or heavenly essence, bearing in itself the image and likeness of that sovereign and supreme beauty: by reason whereof there was due unto him a perpetual habitation more proportionate to his dignity, & a more noble house then the earth, a dwelling common to the beasts also, and to the creatures of vilest and basest condition: yea although he had not sinned, this base world had been assigned unto him notwithstanding, as a land of pilgrimage, not painful and wretched as it is now, but gracious and honourable, where having a while delighted himself with the contemplation of his Creator, and his goodly works, and in thanksgiving for the benefits received of that supreme bounty, without any death or pain, he should have mounted with his body, to heaven his true Country, there to reign for ever in the company of Angels, his countrymen and fellow-cittizens. The earth therefore was granted & given unto him as a dwelling, pleasant indeed, yet not perpetual, but only for a time, as it were in passing, & so by reason of this pre-eminence, he was still a Pilgrim, and no Citizen.  

Why man's pilgrimage here is so painful.  Now the cause why this pilgrimage is so painful, and full of miseries, is the sin of Adam; for the which he was driven out of the earthly Paradise, and became a poor Bandit about the world; and in him, all his posterity, and race of mortal children were deprived (for the most part) of the dominion of the world, which was their portion and inheritance: & moreover for this old fault, and for other new daily committed by themselves, they are made subject to cold, heat, hunger, thirst, weariness, want, dangers from men and beasts, strangers one to another, and enemies one to another, and finally condemned to a thousand miseries incident to this life, & last of all to death, that doleful close of all our whole pilgrimage, if it be not made in the grace of God.  
The fourth point shall be to consider the course of the pilgrimage limited with two bounds; our birth, and our death, 
4. The bonds.  a small time for all, whereas the lasting of time cannot be but short, though the time were long, yet less for some, then for some other, by reason of a thousand chances and accidents, that traverse and overthwart our life, and do hasten unto many the bounds & assignation of death.  
The fifth point shall consider the saying of S. Peter, 
5. Man must live like a pilgrim. 1. Pet. 2.19.  exhorting Christians in these words: My well beloved, I beseech you to abstain as strangers, and pilgrims, from carnal desires, that fight against the soul. And thereupon we must consider, the great blindness of the most part of men, who forgetting their condition, and pilgrimage, do live upon the earth, as if they should abide there always, without ever lifting up their eyes to heaven, man's true country.  
The speech shall be a summary of all these points, 
The colloquy, or speech of the prayer.  where the pilgrim having his soul enlightened by the light of this meditation, and possessed with a new love of heaven, and disdain of the earth, and so much the more straightly united to his Creator, whom he hath perceived to be so bountiful, and wise in disposition of his gifts; he shall speak confidently unto his Majesty, and thank him, and entreat him; demanding his aid and help happily to begin, and end his pilgrimage, in these, or such like words.  
O Lord, with what hart shall I love thee, and with what tongue shall I praise, and thank thee! I say not for thy benefits received from thy holy hand, since my first being, but even for that which thou dost bestow upon me at this very time, in the clear knowledge of thy wisdom, and bounty, & of my own estate, & condition! I see O my sovereign, that thou hast created this world with an admirable variety of creatures, ordained for my use and sustenance, and that thou hast made me to be borne upon earth, endowed me with thy own image and likeness, there to live, not for ever, as a Citizen, but for a small time, as a pilgrim, there to pass and walk, there to serve thee as long as time shall last, and after come to enjoy thee for ever in heaven in that celestial City of thy Kingdom, a City built of gold, and precious stones, upon the foundations of eternity, and rich in glory, & infinite treasures. I see this world is but a pilgrimage, a mortal and short race, and that above, thou hast founded the land of the living, and the seat of our rest, and repose, for them that will pass this way-faring habitation in the observation of thy holy laws. O how great is thy liberality! To make so small account of the gift & present of the universal world, enriched and beautified with so many tokens of thy greatness, as to give it man only for his Inn and passage! What a place then may that be, which thou hast prepared for him to dwell with thee, in all eternity! If the common Cabbine for beasts be so magnifical, what shall be the Palace, which thy Majesty reserveth for him, in the company of thy immortal spirits, the Princes and Nobles of thy heavenly Court! O my Creator, may it please thee to grant me an inflamed desire to serve thee, and means to enjoy thee one day, in the dwelling of thy palace there, and an assured direction of all my actions, and affections, to walk that way, and to arrive there; keep me from wondering at my Cottage & forgetting of thy Palace. 
Ap air to the B. Virgin.  O most holy Virgin, who already reignest there, most happily exalted, above the highest seats of honour, help my infirmity with thy authority, and whilst I am thy pilgrim towards thy litle-great house of Nazareth, obtain me the grace, happily to accomplish my great pilgrimage begun from the womb of my mortal mother, & which must be ended in the grave, in the bosom of my other mother. 
The earth our grand Mother.  If it please thee to ask, thou canst not miss to obtain all that is necessary for my end; for how can the Father refuse thee, who hath chosen thee for mother to his Son! And that Son being the Saviour of men, how can he repel his Mother, treating for my salvation! And the holy Ghost equal to them both, what can he deny thee, by whose work thou hast brought forth the Saviour of the world, & received the Title of the Mother of God! Ask then, O most mighty & gracious Virgin: the grant is assured to thee in thy power & grace, and to me in this, grant the favour and assistance of God.  
The Pilgrim having armed his soul with this prayer, taketh his refection for his body, signing his forehead, mouth and breast with the sign of the Cross, goeth out of his lodging on his way, with the accustomed farewell to th●se of the house, and he shall begin the steps of his pilgrimage under the protection of God, and of the glorious Virgin, & his good Angel, who must guide him as Raphael did young Toby.   

The afternoon, and evening of the first day's journey. The likeness of the Pilgrimage of man's life to the pilgrimages of devotion. The spiritual habits of the Pilgrims. CHAP. II.  
GOING on his way, after he hath said the prayers of travellers, admitted & blessed the divine Majesty, at the beholding of the Heavens, the chief and principal work of his hands, he shall ruminate his morning meditation, to draw thereout some new taste and devotion. For this is the force of prayer, to give always new light, according unto the measure and manner that it is used: 
To ruminate or chew the Cud.  and the proper exercise of devout persons, is often to remember in their minds, what they have once learned, to the imitation of those Beasts, who in the law of God are called clean, whose property is to chew the cud, and to take thereof new gust, and new substance: 
Clean beasts. Leu. 11.3  he shall gather then a new, and consequently of that he hath meditated, that the pilgrimage he maketh to Loreto, and all others that men make upon the earth, are but figures and similitudes of the pilgrimage, that all mortal men do make from their birth to their grave, and comparing the figure to the truth, he shall find the one most lively expressed and represented in the other.  

The likeness of the earthly pilgrim to the spiritual.  The true Pilgrim hath always in his thought the place whither he tendeth, he chooseth the shortest and surest way, he goeth forward without any markable stay. The Cities, buildings, palaces, fields, gardens & places of pleasure, if he mus● needs see them, yet he seethe them only as in passing by them being always attentive to his end. He endureth in town & field, all the incommodities and dangers of men and beasts, contempt, injury, hunger, thirst, want, heat, cold, hail, snow sometime lying under the house-roofe, sometime under the cope, or canopy of heaven; sometimes merry and well disposed▪ sometime again weary & crazed; humble, patiented, courteous, wise, and circumspect in all his actions.  
He shall find all this, point by point practised in the pilgrimage of man's life, 
The spiritual Pilgrim  by those that are well advised pilgrims these walking upon the earth have heaven in their hart, whic● is the end of their mortal course: they strive & walk without rest towards virtue, holding the directest & surest way, whic● is that, which the Catholic Church, our good and commo● Mother, doth show us in her great Itinerarium of the law's an● commandments of God: 
The Itinerarium of the laws of God.  they make no reckoning of worldly magnificence, and take with an equal mind, prosperity & adversity. If their affairs go well forward, they thank th● divine provide are without pride: if they suffer shipwreck, they lift their hands to heaven, & bless the same providence: They are sober in abundance, & abound in want; they are humble in honours, and magnanimous in the midst of disgraces. Finally, there is no accident in the variety of this changeable & inconstant life, whereof he reapeth not some profit towards eternity: Our pilgrim shall mark all these similitudes to th● true pilgrims, and shall contemplate in the figure of his, th● form and tenor of the other, and make his profit thereof.  
He shall also allegorise all the parts of his furniture and appartell, and shall attire his soul to the likeness of his body▪ For his Hat he shall take the assistance of God: his shoes sha● be the mortification of his affections; Patience shall be 〈◊〉 mantle, or leather cloak; Civility shall be his coat or ca●ssacke: Chastity his girdle: contemplation & meditation shall his bag and bottle; the love of the Cross his pilgrims staff: Faith, Charity, and good works, shall be his purse and money, so shall he spiritually attire the inward man of the spirit, to the imitation of the Apostle S. Paul, who arming the Christian soldier giveth him his furniture, framed of the stuff of such like allegories, and arms, forged of the same metal, 
Ephes. 6.  The shield of Verity, a breastplate of justice, shoes of the preparation to the Gospel, the buckler of faith, the helmet of salvation, and the sword of the spirit of God. In such exercises shall he pass the after noon, talking to God and himself, making his prayers and examen as before, saluting the B. Virgin in her hours, saying his beads, singing some hymn proper for the time, or some spiritual song drawn out of his meditation, as this that followeth.  

A Canticle of the Pilgrimage of this world.  
O brightsome day which makes me clear perceive  
The state of this life mortal,  
And in my soul for to conceive  
A lively expectance of th' eternal:  
here I seek, in Pilgrims weed,  
The way that unto heaven doth lead.  
This path m●●● fair I walking, wind  
By shadow of my pilgrimage,  
Wherein at every step I find  
An heavenly draugh●, and image  
Of my frail mortality,  
Tending to Eternity  
O mortal men who tread the ground  
Of this false earth disastrous,  
As though beneath were to be found  
The bliss of life delicious:  
You m●cke yourselves; this world below  
No such pleasure can bestow.  
The woods afford no fish, nor wine,  
Nor from the Sea doth timber flow,  
In this vain world naught else in fine  
But thorns, and feigned fruit doth grow:  
Of feigned joy unfeigned grief,  
The fruit of this our dying life.  
This life we lead here in exile,  
All fraught with danger and deceit,  
Resembleth passengers by Lands hostile,  
Seeking after Heaven's retreat:  
Such was Adam, and such was Eve,  
Whilst in earthly Paradise they live.  
Such was JESUS, though God and Man,  
Such was MARY his Mother dear,  
Such were all Saints, both now and than,  
In this vale of woe, and fear:  
Teaching us to seek by hand,  
The milk and honey flowing land.  
Merrily then, let's march apace,  
Unto this Blessed Virgins Hall,  
There shall we see the Heaven's Grace  
Enclosed in a Chapel small:  
And learn to be of this mayde-wife  
Perfect Pilgrims all our life.   
At night he shall take up his lodging, such as he shall find to take some rest, and to get new strength of body and spirit, the more cheerfully to continue his journey the next day.   

The second day's journey. The mean, and way happily to perform the pilgrimage of this life, is to suffer, and fight under the banner of jesus Christ, and go always forward in virtue. CHAP III.  
IN the second day's journey, a good while before the Sun rise, the Pilgrim shall examine his actions of the night past: he shall say the Credo, Pater, and Aue, and after continuing the matter begun, he shall meditate of the means and manner, how to perform happily the Pilgrimage of this humane life, having already observed in his first meditation, that every man must of necessity make it; seeing that every man is a Pilgrim upon the earth, and that some make it well, of which number he desireth to be one; and others ill, whom he would not follow. The prayer preparatory here & after, shall be always as before.  
The first Preamble shall represent a great Desert through which do pass two sorts of Pilgrims: the one that go under a faithful and good Capraine, patiently enduring the incommodity of places and times, fight valiantly at all occasions with robbers, & beasts; 
We must walk while it is day. joan. 12.35.  measuring their refection not by pleasure but by necessity, not thinking of any thing all the day long, but to gain way toward the place & end of their pilgrimage. The other, lead by a naughty, and treacherous guide, walk all the day wandering up and down, staying to behold curiously every thing, betaking themselves, at every hour, to rest and repast, like drunkards and vagabonds. 
Those that are surprised by death.  And at the last being surprised by night, in ill terms, and ill wether, and ill provided, they fall into the mercy partly of cruel beasts, Lions, Wolves, Bears, and such like that devour them, and partly of thiefs and robbers, who cut them in pieces, and make merry with their spoil and booty.  
In the second Preamble, he shall demand of God with humble and fervent hart, the grace whereby he may lively see and know the manner how to be a good pilgrim in this world, & to avoid the doleful end of the bad.  
The first point shall begin with that which God said to Adam, for the penance of his doleful dinner: Because thou hast heard the voice of thy wife, 
Gen. 3.17.  and hast eaten of the tree I forbade thou shouldst not eat, the earth shall be accursed in thy work, and thou ●halt feed thereof in travail all the days of thy life: it shall bring thee forth thorns and thistles, and thou shalt eat the grass of the field; in the sweat of thy face shalt thou eat thy bread, until thou return to the ●arth, whereof thou wert made. By which words he shall see, that all the race of man wrapped in the condemnation of our first Father, hath gotten a necessity to suffer pain and travail ●n this life until death, as himself did.  
In the second, he shall hear and consider the words of S. ●ames, saying: Happy is he that suffereth temptation; for after that ●e hath been proved, he shall receive the crown of Glory. 
2. Tim. 2.5.  And that of S. Paul: He that fighteth not duly, shall not be crowned.  
The third point shall set before his eyes, the great multitude of the Hebrews, travailing in the desert of Arabia, amongst whom those that were valiant suffered and fought valiantly under the conduct and direction of Moses the servant of God, in hope to enter into the land of promise, to the which they always aspired The other, slaves of the Devil, and their own bellies, murmurers and rebels, sought nothing but to eat and drink, not caring for the country, for the which they were come out of Egypt, and they perished miserably in the desert, made a prey to their enemies, their bodies were a spoil to the earth, their souls to hell.  

jesus Christ pilgrim for men.  In the fourth point he shall contemplate on the one part, jesus Christ descended from heaven to the desert of this world, to be pilgrim among the children of Adam, the true guide of our pilgrimage and captain of our wars. In the one being made unto us the way to lead us to our heavenly Country, and give us light and strength to walk directly thither; and in the other having taught us by his word and example how we must fight against our enemies, the Flesh, the World, and the Devil, and all the squadrons of vices, and furnished us with instructions, weapons, forces, with the assistance of his grace and Sacraments, valiantly to assail and endure the assault, and to bear away the victory and crown also, if we will ourselves. 
The blindness of men.  On the other part, he shall bewail the blindness, forgetfulness, & perversity of those, that straggling from the conduct of their King and Saviour, cast themselves into the ways & troops of Satan, walking to perdition, in perpetual misery, darkness, & slavery to this tyrant, and their own sins and vices.  
In the fift point he shall weigh how profitable & pleasing a thing it is to God to suffer in this life somewhat for his sake, not for that he needeth our pains, 
It is profitable & honourable to suffer for God.  or taketh any pleasure in them of themselves; but for that to have a will to suffer, and in effect to suffer for him, is to bear towards him the depth of true charity, & to give an assured proof thereof. For prosperity is not the true touch and trial of love, but adversity; and therefore our Saviour the pattern of all perfection, to show his infinite love to his Father, & us, hath made choice of this way, & hath performed his pilgrimage in the thickest of a thousand travail and did end it by the torment and ignominy of the Cross: & in the mean time, he hath often with a loud voice exhorted his Apostles & Disciples, to suffer; he counselled every one to carry his cross, he preached those happy that suffer for his name, he promised rest for pain, honour for shame, eternity for tyme. This exercise is so honourable and so precious, that if envy could find place in the hearts of the glorious and happy Spirits, they would envy just men this honour and happiness, 
If Angels could be envious, they would envy our suffering.  that they can suffer for so great a Prince, after the example of such a Captain, and for so great pay and reward. By which meditation the pilgrim shall not only be comforted in the travail of this his pilgrimage, but shall also be lively encouraged and enabled to labour more and more every day, considering that he cannot have a more high, and royal way towards heaven, than that of the Cross, beaten by the King himself, and as the Apostle saith: 
2. Cor. 4.  Our tribulation which is here short and light, worketh in us an eternal weight of endless glory: he shall be then animated, and stirred forward to suffer in fight, and fight in suffering, seeing that his tribulations, his discommodities, his weariness, his tears, his watching, his hunger, his thirst, fasting, disciplines, hayre-clothes, and all his afflictions and combats, things of themselves of small worth, and short, yet suffered for this master, shall be reckoned unto him for so many crowns of glory, and so many increases of felicity in the great day, when all true pilgrims and valiant champions shall enter in triumph to the kingdom of their heavenly country. In the end he shall make his prayer, and speech to God, speaking to him with the words and sentences of his meditation, and shall say with an humble and submiss hart.  
My Creator and Lord, behold me in the progress of my pilgrimage full of desire and courage, but inexpert and unskilful to choose and find my way, and weak to support the future difficulties thereof. Thou hast given me the means to undertake it with a courage, 
Each one may say this, specially beginners.  and a desire faithful to finish it, give me also, if it please thee, strength and force: let me suffer upon the earth of my pilgrimage, seeing I am one of Adam's children condemned to travail, but let it be for thy sake, and under the banner of thine only Son jesus Christ; for I know, that torments and death suffered by such a title, under such a Captain, contain an earnest of the joys of thy felicity, and of life everlasting. Above all keep me, O Lord, from being of the number of those, who like evil pilgrims, seek the labyrinths of this world, and not the ways of heaven; who forgetting their own condition, become (instead of wise pilgrims as they should be) mad and senseless vagabonds, and after many courses perish in the desert, buried in the dust which they should tread under foot. Alas! What seek they in their base dwelling? Do they think to find true repose in the country of famine, of thorns, of thistles? Life in the region of death? 
The vanity of worldlings.  Triumph in the field of battle & place of war? here is not the place that they must seek such adventures, nor yet ask them: Neither do I ask it of thee, O Lord: I desire of thee here the victory over thine enemies and mine: let the honour of the triumph, if I deserve any, be reserved to a better time and place, in the spring time of thine eternity, in the land of thy children, in mine own home, & not in a strange Country: let the wise of this world triumph in their country, 
The Romans triumphed in Rome, not in strange Countries  and thy children in heaven, the house and city of their Father. O glorious Virgin most pure Mother, & most puissant Queen, in this eternity, & in this country we speak of, thou art my Advocate, seeing thou art content to be so to all men, that choose thee for such, and fight for Heaven under thy protection, fortify and second my prayers by thy intercession, and procure them to be heard; & that having learned to honour and adore with all my hart, thy Son in thy house of Loreto, I may also adore him, enjoy him, and magnify him for ever in his celestial palace.  
The Pilgrim being refreshed with this spiritual repast, shall march on his morning, with his accustomed exercises.   

The after dinner, and Evening of the second day. That every Christian must suffer, and bear his Cross. CHAP. four  
IN the Afternoon he shall repeat the points of his morning Meditation, and doing it with attention, he shall draw thence two instructions. The first, 
The error of worldly men.  that they are greatly deceived, who carrying the name of Christians, and calling themselves pilgrims upon earth, give themselves notwithstanding to pleasures, enemies of the Cross, & of all that may afflict the body, and for the good of the soul, they think it sufficient that our Saviour hath endured for us, yea and that we do injury to the merits of his passion, to suffer any thing with him, or after him; people buried in the blindness of their sensuality, neither acknowledging what they have received of him, nor what they should render him again, nor the good they may get by suffering for him.  
The benefit that man reapeth by the pains and passion of our Saviour, is no exemption from all pain, 
An instruction.  but from the eternal, which only is to be feared, & to which sin hath bound and tied us; from the which bond no other fine, 
Profitable and glorious to suffer with Christ joan. 14.  and ransom could deliver us, but the infinite merits of such a Redeemer: as for temporal pains it is so fare of, that he hath thereby exempted us, as that clean contrary he hath invited, and bound us, by his example, his w●rd, and promise of reward & recompense: I have given you example (saith he) that you may do as you have seen me do. And again: Whosoever will follow me, let him deny himself, take up his Cross, and follow me. And S. 
Mat. ●6.  Peter plainly saith: Our Saviour hath suffered for us, leaving you an example to follow his steps. And S. Paul: 
Rom. 8.17  We shallbe glorified with him, if we suffer with him. And surely natural reason doth teach us that to be true, which our Saviour saith: 
Luc. 6.40  The Scholar is not above his Master. And it were a monstrous thing to see a soldier playing at Dice, and drinking himself drunk in his Pavilion, whilst his General with his armour on his back in the field, endureth the heat, and the dust, exposing himself to labours and dangers of death. By the example and words of our Saviour, we have eternal glory promised to our travails: Happy are you (saith he to his Apostles, and in them to all Christians● when men curse you, and persecute you, 
Matth. 5.  for great is your reward in heaven A promise, that should lively stir us up, if we have any feeling of true glory, to run with a great courage in this race of tribulations and wants, and to endure all pain for the love of God: and thus doing we honour him, following and serving him, and accomplish his commandment, and win to ourselves therein a crown of immortality: And those that do contrary, are the children of confusion, unfaithful servants, cowardly soldiers, very sluggards, taking occasion of dastardy, of the same things, that should move them to fight valiantly.   

The true Christian must always go forward in virtue. CHAP. V.  
THE second instruction the Pilgrim shall take of his Meditation, is, that as he, that will well perform his pilgrimage, must every day gain ground; so he that will come to heaven, must every day profit in virtue and justice. And as the true Pilgrim doth not cease to walk whilst he is Pilgrim: 
Pern. epist 91. & 204.  so saith S. Bernard He that is truly just, never saith it is enough: He is always hungry, always thirsty of justice, and if he should live always, he would labour always to be wiser; so that if it be a perfect desire to have a will always to profit and go forward, not to have this will, is to go backward; and where a man beginneth to have a will not to be better, there he ceaseth to be good.  
The true Pilgrim should always win ground, and advance himself to God wards: and this endeavour concerneth not only Religious persons, as people do think, but all men, 
Inclination to perfection is natural  and namely Christians. Reason teacheth us, that each thing tendeth to be better than it is; plants and trees live to increase, to flourish, and fructify, which is their perfection: and if a Cherrytree could express his natural inclination, it would say, that it desireth to grow to the highest degree of goodness, that any tree of that kind could attain unto; and so would all other creatures say: Why then should not man have the like inclination, and seek all the possible means to attain it? And seeing that every man is thereunto obliged by nature, is not the Christian much more bound then other, by reason of the law he professeth, which is a law of perfection? How can he worthily bear his name, if he endeavour not to be a perfect Christian according to his name and degree? The King a perfect Christian in his rule and royalty; the Captain a perfect Christian in his wars, and managing of Arms; the Magistrate in government; the judge in administration of justice; the Merchant, Artificer, Labourer, in than traffic, shop, and travail; as the Religious in his vocation. Is heaven only for Religious? If it be for all, why do not all seek the way with Religious, 
Heaven is not only for Religious.  every one (as we have said) according to his estate and degree? This instruction will teach the Pilgrim to make daily progress in good life, as he doth in his way, and with so much the more courage, as the merit and fruit of virtue is more precious, and to be desired, than the winning of way in the world: and this shall suffice for the afterdinner, and evening of the second day.   

The third Day. The Commandments of God are the way of our pilgrimage of this life. CHAP VI.  
IN the third day our Pilgrim being well forward on his way, and journey, and having attentively meditated the conditions and qualities of his mortal pilgrimage, 
The way to heaven is the commandments of God. Psal. 118. ●2.  he shall enter into meditation of the heavenly way, by which he must come to the heavenly country, as by the other he shall come to Loreto; & marching with the feet of his body, he shall cause his soul also to walk with hers, which are her affections. This way is the keeping of the law & commandments of God, whereof David said: I have run the way of thy commandments, when thou hast enlarged my hart. This way is jesus Christ, who coming into this world, hath from point to point fulfiled the law given by himself; he hath cleared & bettered it with his doctrine and instructions, and hath made it easy, both to the eye, and to the hand, and in his own pilgrimage hath traced the true path of salvation, for which cause he is called, 
joan. 14 1  The Way, Verity, & Life. This is the spiritual way which the pilgrim shall first consider a far off, and in general, as if he were upon some high mountain, like unto Moses, when from the mountains of Abarin & Nebo in the land of Moab, 
Deut. 32.9.  he beheld the way and country of the land of Promise, and after he shall run over all the commandments in particular, from the first to the last, one by one.   

A Meditation upon the ten Commandments of God in general. The first and second point, why the Law was given with so great Ceremonies, in ten Articles, and two Tables. CHAP. VII.  
THE Prayer preparatory, as always before. The first preamble shall frame in the imagination, the figure of the mountain of Sina, covered in the top with a thick & bright cloud, rebounding with the noise of trumpets and thunder; & God appearing in sovereign Majesty to Moses to give him his law, and the Hebrews encamped in the plain by, terrified, and attending the issue of this new spectacle.  
In the second Preamble he shall demand grace of God, whereby he may throughly understand the beauty and importance of this law, and the whole length and continuation of the way that leadeth unto Heaven.  
The first point shall recite the law, with the clause going before it, 
Preface of the Law.  where God speaketh thus unto his people: I am the Lord thy God, who hath brought thee out of the land of Egypt, and the house of bondage. And after giveth the same Law contained in ten Articles.  
1. Thou shalt not have strange Gods before me.  

Exod. 20.  2. Thou shalt not take the name of thy Lord God in vain, for our Lord will not hold him guiltless, that taketh his name in vain.  
3. Remember that thou keep holy the Sabbath day.  
4. Honour thy Father and Mother.  
5. Thou shalt not kill.  
6. Thou shalt not commit adultery.  
7. Thou shalt not steal.  
8. Thou shalt not bear false witness against thy Neighbour.  
9 Thou shalt not covet thy Neighborus house.  
10. Thou shalt not covet thy Neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his.  
In meditating the foresaid Preface, he shall make this conclusion: God when he would dictate his law, putteth in the beginning what he is, saying: I am the Lord thy God, as also the deliverance of the Hebrews: he would have us therefore in the first place, set before our eyes his greatness and majesty, & afterwards the benefits he hath bestowed upon us, to the end we may be stirred up to the keeping of his commandments, by that obligation we own unto him, by the title of our Creator, and sovereign Lord, and our Benefactor, our conservator and rewarder; meditating the rest, he shall gather these, or the like conclusions. God published the law with great ceremonies, with thunder and lightning, 
Exod. 19.16.  & trumpets, with clouds, and fire, and smoke, & earthquakes: he will therefore, that it be received of us with great reverence, 
Psal. 11●  fear, and humility. For the Fear of God is the beginning of wisdom. He would have it sink deep into our souls, seeing it was sent with fire, voice, and extraordinary noise, and by whatsoever might most move our eyes and ears, our two most noble senses, and might most deeply print any thing in our hearts. He published it in the top of an high mountain, & therefore would have us meditate thereof with a spirit elevated, and lifted up from the earth; this is the conclusion, which David practised often, and advised others also to practise: 
Psal. 811.24. Psal 118.14. Psal. 118.47. Psal. 1.2.  Thy testimonies are my meditation. Also: Give me understanding, & I will meditate thy law: I have meditated upon thy commandments, which I have loved: Happy is the man that thinketh of thy law day & night.  
He gave it to Moses, to communicate it unto the people and make them to keep it, he would have them put it in execution, and that as we ascend to meditate it, so we should descend to execute it. This is the signification of that heavenly Ladder, which jacob saw in his sleep, upon the which Angels did ascend and descend; 
Gen. 28.  for the children of God do mount and ascend by the steps and degrees of contemplation in the knowledge of the Law of God, & descend again by the works of the same law, as it were by the same steps in the active life, for the love of God, and profit of their Neighbour. 
The number of 10 a note of perfection.   
He hath given it in ten Articles, signifying by the number of perfection, that it is perfect; for ten is a complete & perfect number; all under it receive increase, and this none; and all under it, do take their parts, and composition thereof, being but repetitions of the parts of ten, 
Ten the ground of all other numbers.  or whole Ten. 11. is 10. & 1. 12. is 10. and 2. and so unto 20. & 20. is twice 10. 30. thrice 10. 100 ten times 10. 1000 a hundred times 10. 10000 is ten times 1000 a 1000000. is ten times 100000. and so forth infinitely in the composition of these numbers; Ten is found to rule as the perfection of all. It is there fore a sign of the perfection of the law, 
Psal. 32.2 Psal. ●49. 3.  which David signified by his musical instrument, by his Harp tuned with ten strings, upon the which he sounded the praises of God. The Pilgrim having learned all this, shall say, the law of God is perfect, it is reason then to endeavour to perform it perfectly; for how much better is the music, so much better should it be song. And this is that, which God in plain language said unto Abraham: 
●o●. 17.1. Matth. 5.  Walk before me, and be perfect. And by the mouth of his Son to his Disciples, and in them to all Christians: Be ye perfect, as your heavenly Father is perfect. That is: Go forward to the greatest perfection you can, and follow as near as you can the actions of your heavenly Father. And he shall observe, that the Creator marking the labouring parts of man with the same number, hath made his hands and feet with ten toes, and ten fingers, to teach him by a natural and domestical document, the perfection that should be in our works, 
The affections are the foots of the soul  signified in our hands, the executours of the Law, and in our affections, the feet and carriers of our soul in the way of the said law; for they carry our soul to the execution thereof, as our feet carry our body from one place to another. He shall also conclude thus; that seeing God would have us aspire to the perfect observation of his law, that it may be perfectly observed; and that to the same end God will not fail to furnish that good will he hath given us with necessary grace, for otherwise, in vain had the law been given, if it could not be kept, as in vain is that music which cannot be song; and the Lawmaker should be unwise to command that which cannot be observed, and unjust to inflict punishment upon those, which do not perform that which is not in their power. These are the conclusions, which the pilgrim for his profit and instruct on shall make of the first point of his meditation. In the 2. point he shall consider another division of this law into two Tables, 
The Law given in two Tables.  whereof the first concerneth the worship of God, containing the three first commandments; the second, that which appertaineth to our Neighbours, comprised in the other seven, which division shall give him to understand, that things pertaining to God must first enter into consideration, and after, that which concerneth men.   

The third and fourth point of the precedent Meditation. The love of God, and of our neighbour is the end of the Law, and the observation of the law is proof of the same love. Motives to the love of God. CHAP. VIII.  
IN the third point he shall observe, 
The end of the law is the love of God.  that the commandments of both the Tables are given to exercise us in the love of God, and to make proof, and trial thereof, by doing what is told us, as well for his service, and in consideration of his greatness, as for the good of our neighbour; for that he will have it so. So that the grounds, and end of the whole law, is the love of God, teaching us by the three first commandments to love him in himself and for himself; and by the other seven, to love him in his creatures, loving our Neighbour for the love of him. Therefore our Saviour, the sovereign & supreme interpreter of his own law (for he it was, that before had given it to the Hebrews) reduceth all to Love, as appeareth by his answer he made, being asked by a certain Doctor, what was the great commandment of the Law: 
Matth. 21 Marc. 12 Luc. 10.  Love (saith he) thy Lord thy God, withal thy hart, withal thy soul, with all thy spirit, and with all thy strength: This is the first and great commandment, and the second is like unto this, Love thy Neighbour as thyself. And concludeth: All the Law and Prophets depend of these two Commandments. S. Paul delivereth the same doctrine: 
Rom. 3.  Charity is the fullness of the Law: This is the bond of perfection. And again: The end of the Commandment is Charity, out of a pure hart, 
Coloss. 2.  a good conscience, and unfeigned Faith. All the law than consisteth in love, and charity, and is given for love.  
That the observation thereof is a true mean to make proof and trial of this love towards God, the same Saviour saith in plain terms of affirmation and negation: If you love me, keep my Commandments. He that hath my commandments, and keepeth them, is he that loveth me: he that loveth me not, keepeth not my words. And his well beloved Disciple S. john saith: This is true Charity to keep his Commandments. And: He that sayeth he knoweth God, and keepeth not his Commandments, is a liar. And S. Gregory saith plainly: 
Greg. hom 30. in Euang.  That the execution of the work is the proof of love. Whereof the devout pilgrim shall conclude, that it is not enough (for to love God duly) to believe in him, but we must keep and practise his Commandments; for, Faith without works is dead, 
jac. 2.  saith S. James. The lively faith is that which is quickened with the fire of God's love, which love cannot be without moving and stirring, for it is an heavenly fire, the work is the true touchstone of love.  
In the fourth point the Pilgrim shall set before his eyes some motives to stir him up to the love and service of God. 
A motive to the love of God.  He shall consider, who this Lord is, & having found by faith, that he is an essence of infinite bounty, beauty, and wisdom, a Lord most puissant, rich, and liberal; he shall confess, it is a duty more than just, to love: & seeing there is nothing more natural to man, nor more facile than affection (for no man of what estate soever can live without loving somewhat) where should we rather fasten our love, 
Love is a natural affection  then upon an object so infinitely amiable? Upon bounty, beauty, wisdom itself, and that bounty, beauty, & wisdom infinite? Upon whom can we better employ our fear, and respect, then upon a Lord that is Almighty? Or where may we better bestow our service, then to the honour of him, of whom cometh all the good we have in body and soul, and in all the whole world and at whose hands we expect eternal felicity? By these & such like discourses, the Pilgrim shall kindle the fire of his meditation, to heat himself in the love of God, and to make his soul divinely amorous of him, whom he is bound to honour and serve withal his hart, and all his strength, and shall shut up his discourse with this speech, or a better, if God shall put it in his mouth.  

A prayer to God.  O Lord how just and absolute is thy Law in all respects, and how reasonable are thy precepts! Is it not justice itself, that he hath ordained, who is all wise? that he hath commanded who is Almighty? That he may be acknowledged, who is all good? Is there any thing more justly due on our part, or more fit, and convenient for us thy creatures then to love the supreme beauty? To admire the supreme wisedoeme? To adore thee, supreme Deity? To serve thee, supreme Power? To embrace thee, to reverence thee, to accomplish all thou commandest with so many titles of right and majesty? But to whom shall I give my love and service, if I refuse it to thee, to whom I own service and homage, of all that I possess, having received all of none other, but of thy holy hands? And who dost further promise, to give me thyself also in recompense, if I acknowledge thy benefits, in keeping thy holy Law? And what profit hast thou of my love and service, 
Why God would be loved & served by us.  or what harm if I do not love and serve thee? None at all, O my Lord: what then moveth thee to demand this devotion at my hand, but thine own infinite bounty, thereby to find occasion to show thyself yet more liberal unto me? Be then more liberal still, O my King, and most merciful Father, & grant me if it please thee, sufficient light & understanding to penetrate the beauty of thy Laws, 
The mountain of God is the knowledge of his Law.  and the bond I have to keep them. Take me up into thy mountain, that I may hear thee speak, kindle in me the heavenly fire of thy holy love, that I may clearly see thy holy will, and happily descend to the practice of thy commandments; that I may walk 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 above in heaven, there to admire, and adore thee for ever, in the mountain of thy eternal felicity.   

The after dinner, and the evening of the second day. CHAP. IX.  
AFTER dinner the Pilgrim, either alone or with company shall for his spiritual recreation sing the Canticle following, concerning the ten Commandments.  

A Canticle of the Law of God, the way of this life.  
Now fellow-Pilgrimes every one,  
Our hearts, and voices let us tune,  
To sing, with a glad courage,  
The Law, which must us always lead,  
And teach us truly, how to tread  
The paths of this our pilgrimage.  
Adore one God that's Sovereign,  
Take not his holy Name in vain.  
Rest upon the Sabbath day,  
To holy works see thou attend,  
Thy sighs unto thy maker send,  
Him in all things praise, and pray.  
Honour with a reverence mild  
Father and Mother, as a child;  
The sovereign high justice,  
Shall be thy helper always,  
And will prolong thy days,  
On earth for that service.  
Stretch not thy murderous hand, nor knife  
To kill, or hurt thy Neighbour's life,  
Nor with adultery stain his couch:  
Fly all light and wanton niceness,  
Forbear eke, of covetousness,  
Thy Neighbour's goods to touch.  
False witness see thou bear 'gainst none,  
Speak good, not ill of every one,  
Let thy sayings be sooth, and true.  
Covet not of others good,  
Neither Wife, nor livelihood.  
Nor ought of any value.  
These are Gods ten holy Saws,  
These are his ten divine Laws,  
This is the Harp of ten strings,  
Which King David played upon,  
That sweet Psalmist, and whereon  
The soul devout Gods praises sings.  
Let this Harp be day and night,  
Our hart, our love, our whole delight,  
Always sounding in our ear.  
Let our eyes still this behold,  
Let our hands this Harp fast hold,  
Let our feet still this way wear.   
This said, he shall repeat his morning meditation, or meditate some other matter, that may seem proper to the circumstances of the time, place, and his own devotion. And he shall not fail to bespeak the B. Virgin for his Advocate to God, that he may well hold the way of his Law in this banishment and exile, and attain the end of his great pilgrimage, which is heaven. He shall say the old devout Salue Regina, or some other Hymn to the honour of the said Mother of God. And in these and such like exercises, solacing his travail, he shall end his journey, when time shall advertise him to take his lodging to repose, if he find any Inn, or to merit by patience, if he must endure some discomodity, of the seraine or air without doors, at the sign of the Star.   

The fourth Day. A Meditation upon the first Commandment: Thou shalt not have any other Gods before me: Thou shalt not make any graved Idol. CHAP. X.  
AFTER the Pilgrim hath meditated in general of the Law of God, 
Thou shalt adore and love one only God perfectly  he shall come to every Article in particular, and go forward in spirit, as well as in body; and therefore his principal meditation upon the fourth day shall be of the first commandment: The prayer preparative, and the first preamble shallbe as before. The second preamble shall frame in his imagination the two Tables of the Law, and shall behold them as before his eyes. In the first he shall read the first Commandment written with the finger of God in great letters: thou SHALT NOT HAVE ANY OTHER GOD'S BEFORE ME; thou SHALT NOT MAKE ANY GRAVEN IDOL.  
The first point of meditation shall mark, 
The exp●●●tion of the words of the Commandment.  that this commandment, is the conclusion of the clause precedent: I am the Lord high God; as if God had said: I am thy God, therefore thou shalt have 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, Creator of heaven, and the first cause of all things. This acknowledgement is called of the Divines, by a Greek word, Latria, which sounds as much, 

Argu. de ●●●ip. De● l 10. c. 1. & 4.  
Idem con. Faust. lib. 19 & 20. cap. 21.   as sovereign honour, and supreme worship due to God only, and to none other, and comprehendeth two parts, the one inward in the soul, which requireth that we have such esteem, and belief of God in verity, as we should, without any mixture of error, or heresy; the other outward in the body, whereby we honour him with sacrifices, visible adoration, and the fruits of our goods.  
The second point shall consider, that this honour & worship is paid by the fine of the three Theological virtues, 
How this honour is yielded to God.  Faith, Hope, and Charity. By Faith we believe, that God is an essence infinite, eternal, incomprehensible, one God in three persons, the Father, the Son, and the Holy Ghost. God that hath created the world, and governeth it with his power, and wisdom, and hath redeemed it by his bounty, and by his justice shall give unto every one according to his works. This is the subject of Faith, and the rest that is contained in the Apostles Creed.  
By Hope, we have our sovereign trust in him, & expect of him, as of our first cause, and last end, help and secure in the necessities of this world, and eternal glory in the other.  
By Charity, we love and serve him with all our hart above all things, according to his titles of Majesty, adoring & honouring him, with the inward acts of our soul, and outwardly by corporal works agreeable to our faith, and inward actions; also by first fruits, and tithes of our goods, but principally by sacrifices, as the just have always done before the coming of our Saviour, by their sacrifices made of the bodies of mortal creatures, 
Mass the great sacrifice of the Christians  and afterward Christians by that of the Holy Mass, wherein is offered unto God the immortal body of his only Son, in an unbloody sacrifice, after the Order of Melchisedeth.  
The third point shall observe, as conclusions drawn out of the two precedent, that all those that adore many Gods, & give the sovereign honour, due to God only, to their Idols, and false Gods, as the Pagans did, and do still, that they are Idolatours, and breakers of his first Commandment, as are also all other Infidels, jews, Turks, Heretics, Magicians, Sorcerers, and all sorts of superstitious people; as also they that despair, or put their chief trust or confidence in creatures, of whom Hieremy sayeth: Accursed is he that trusteth in man, 
jerem. ●7 5.  (that is, as in God) and that putteth flesh for his arm, and draweth his hart from God. They also, that love any creature more than God, either Angels, men, women, children, goods, lands, or any thing else, whereby they leave to serve God with all their hart, or which is worse, do altogether forsake him, despising his Laws, and Commandments.  
The fourth point shall teach, 
To honour Saints is not against this commandment.  that it is not against this commandment, to honour with a second (not sovereign) honour some creatures, according unto that degree of excellency, that God hath bestowed upon them; as Fathers, Mothers, Kings, Magistrates, with a civil honour; The B. Virgin, the Angels, and Saints departed, and reigning in heaven with a religious honour; to praise them, and pray to them, and desire their help, as being the friends of God, and faithful, 
Hier. in Vigil & epist. 53. Damas' l. 14. ortho. fidei c. 16. Basil. in 40. Mart. Naz. ora. 55. Cyp. Athan. Basil.  and charitable intercessors for our necessities in heaven, as when they lived they were upon earth. And this honour and service doth not derogate to the Majesty of God, but doth increase his honour, praising and honouring him, not only in himself, but also in his servants, whom he hath made heretofore instruments of our salvation in his Church militant, and afterwards glorious lights in his Church triumphant, where they pray him without ceasing, and intercede for us, & are careful for us, as for the members of the same body.  
In the fifth point he must consider, how that Images, and the honouring of them used in the Church of God, 
Chrys. de cate●. S. Petri.  is not repugnant to that part of the commandment, which forbiddeth carved Idols; for an Idol is the representation of a false Deity, as those of the paynims, that represented Saturn, jupiter, and other false Gods, or those that every one's fancy did fain and forge unto himself. An Image is a representation of a true thing, of God, of jesus Christ, of an Angel, of a Saint, and the honour done unto it, is referred, and redoundeth to the pattern thereof; and therefore as it is piety to honour jesus Christ, his Angels, and Saints, although with diverse degrees, so also is it to honour their Images, as things appertaining unto them, in that they represent them: and as hem honoureth the King with a civil honour, 
The Image of a king capable of civil honour.  who honoureth his Image; so he honoureth God, and his servants deceased, who honoureth their representations. This is not therefore to adore the gold, silver, wood, stone, after the manner of Idolatours, but to honour God and his Saints in those things that represent their memory, after the manner of Christians.  
The speech shall give thankes to God for the light of this his commandment, and shall ask his aid to perform it.   

The afterdinner, and Evening of this fourth day's journey. How the justice of God doth shine in his first Commandment: Prayers to avoid the Idols of false Christians. CHAP. XI.  
IN the Afternoon having made some Meditation proper for the day, or some other spiritual exercise, upon the occasions of times, 
How straight man is bound to serve God.  or places, he shall resume the points of his morning meditation, and shall admire the justice, the importance, and fruit of this Commandment; for what can be more due and agreeable, than the sovereign honour to the sovereign Lord? Supreme love to the supreme Bounty? Supreme respect to the supreme wisdom? What more straight bond of Obedience can there be, then of the creature to the Creator, of the son to the Father, of the vassal to his Lord & Liege? To whose glory should man employ all the actions of his soul and body, better than on him, of whom he hath both soul and body, understanding, will, memory, all the interior faculties of his soul; his eyes, ears, nose, tongue, hands, and all the exterior parts and members of his body? And finally of whom he hath his being, of whom he dependeth, by whom he is redeemed, and from whom he expecteth endless glory? So shall our pilgrim discourse, and say unto himself.  

A speech to his soul.  O my soul, adore this Lord, seeing he is thy sovereign; serve him with all thy might, seeing he is Almighty; love him with all thy hart, seeing he is all lovely; serve him with all thy powers, seeing they come all of him, seeing thou hast nothing good that cometh not from him that made thee, that redeemed thee, who preserveth thee, and hath given thee all this world, and his own only Son; & will give thee himself at the last, & of himself prepare thee a blessed banquet, and feast of felicity.  
He shall speak also unto God, and say: O my sovereign Lord, my Father, my all in all, be thou always my Lord, my Father, my God, and let me be always thy servant, and thy son. Let my understanding adore thee in her thoughts, my will in her desires, my memory in her capacity, and all my senses in their functions & services; and that I take no strange Gods before thee. Alas, what folly is it to admit and follow another, seeing thou art so great, and all alone in thy greatness, and all others be false? Defend me from the vanity of false Gods, and their Idols, not of paynims, from which we have been long freed, by the clear light of our faith, O sweet redeemer jesus Christ; but from those Gods and Idols, which vanity and perversity doth forge in the souls of those, 
False Gods & Idols are vices.  who under false banners carry the name of Christians; which are, proper will, pride, avarice, impurity, envy, rancour, gluttony, sloth, and such like abominations of vices; and above all, from obstinate error and heresy, which this malignant abuser of men and infernal workman doth forge, and furnish to the world, instead of the old Idols of Pagans, which he seethe hath long since lost all honour and credit. Keep me, 
Cypr. l. de unit. Ecc.  O my Creator and Saviour from being abused by those false Gods; let not my soul seek after these vanities, nor ever bow her knee to these Idols, that she acknowledge no other God but thee, honour thee alone in thy Church, and in the communion of thy Saints, and with a sound faith; and place her chief hope in thee alone, 
God to be honoured with a true faith hope, & charity.  and love thee alone withal her hart; and honour and respect, for love of thee, all others that are honourable by thy gifts and graces, in heaven and earth, Angels and men. These and the like, shall be the Pilgrims discourse this after dinner. In the Evening he shall say his beads, or some other prayer to salute the B. Virgin, and shall take up his lodging, for his rest that night.   

The fifth Day. A meditation upon the second Commandment: Thou shalt not take the Name of God in vain. CHAP. XII.  
THE second Commandment shall be the chief meditation for the morning of the fifth Day, containing the prayer preparative, two preambles, and five points.  

The prayer preparative.  The first shall contain the accustomed demand, to wit, the assistance of God's grace, by the which all our actions, and prayers may be made to the honour of God.  
The first preamble shallbe like that of the precedent meditation, differing in matter only, setting before the eyes of our soul the second Commandment graved in great letters in the first Table of the Law, thou SHALT NOT TAKE THE NAME OF GOD IN VAIN.  
The second preamble shall ask grace to make particular profit of this meditation. The first point shall observe that this Commandment informeth and teacheth the tongue, one of the most excellent members of man, 
Our tongue given to praise God with.  to honour God, as the first instructed the hart: and as the tongue dependeth of the hart, so this commandment is a dependence or conclusion of the first; for if God must be honoured with a sovereign worship, as the first teacheth; than it followeth that we must honour his Name, 
What is meant by the name of God.  which is the note of his Greatness, as the name of a King is the note of Royalty; & that we should not take it in vain, that is, without reverence, & just cause: otherwise it is a dishonour to him. This is therefore one consequence of the first commandment, yet God would give it a part, and in express terms, the better to particularise the marks of his honour, & more distinctly to bridle tongues of worldly men, too much inclined to injury his majesty, with false and vain oaths. It teacheth us therefore to employ our words to the honour of God, and if we must swear, to swear holily, and not in vain: now the name of God, as fare as we can know, is every saying, or word, that signifieth the infinite Essence, wisdom, bounty; as are, God, Lord, King of kings, Almighty, Lord of Hosts. These names, and the like used in holy Scripture, are soveraignely honourable, because they appertain to God, and God is honoured, and dishonoured in them, as the King in his, by the virtue, or malice of men, and namely by their language.  
The second shall be employed to meditate, 
diverse ways of honouring the name of God.  how we honour the name of God m ny ways, to wit, when we confess him stoutly before all; when we profess jesus Christ his Son, author of our salvation, God and man; when we attend holily to hear the word of God; when we sing his praises, when we pray to him, when we thank him, as well in adversity, as in prosperity, as holy men have always done, David, job, and the like, who, were they in peace, were they in affliction, said always: The name of God be blessed. 
How the the name of God is honoured by swearing  But specially, and according to the principal sense of this Commandment, we honour his name, when we swear with piety, that is, when with necessity, truth, and respect, we call God to witness of any thing, saying: God is my witness, God knoweth, by God, I call God to witness, as God help me, or any other ways, that a man may swear; to which also are referred the oaths made by Saints, Angels, men, the Gospel, by heaven, or earth, or other Creatures, all which appertain to the praise of the Creator, as they are under his rule and service.  
The third shall meditate the three conditions necessary to a good Oath, that is, Verity, judgement, and justice. 
Three conditions of swearing  Verity commandeth, that what we swear be true, be it in affirming, denying, or promising, saying: so it is, or so it is not, or so I promise, and I call God to witness: he that sweareth without this condition, is forsworn, and doth a great injury to the divine Majesty, calling him to be witness of a lie, who is the first and sovereign Verity. judgement teacheth us to think well of that we swear, and not swear at adventure, without necessity; and he that doth it, sweareth in vain, & abuseth the name of God. justice wills, that what we promise by oath be just, and honest, otherwise it is one sin to swear it, and another to keep it; such was the oath of the jews, binding themselves not to eat or drink, before they had killed S. Paul. 
Act. 23.21.   
The fourth shallbe to meditate, that as he offendeth God grievously, who taketh his name in vain, so doth he honour him greatly, who sweareth with the foresaid three conditions, by such an oath he confesseth him first, to be the first Verity, which cannot lie, the supreme Majesty, most worthy of respect and reverence, and the sovereign justice, hating all sin: So we read, that Abraham, Moses, David, S. Paul, and other great servants of God have sworn holily, 
Gen. 21.23. 24.31. 2. Reg 19 7. Rom. 9.22. Cor. 11.31. Gal. 1.20. Gen. 22.17.  and effectually to assure themselves of some important truth; and God himself did swear by himself, to fortify his promise, that he made to bless Abraham, & to multiply his seed, as the Stars of heaven, and as the sand of the Sea. Thereof it is that in public justice they cause men to hold up their hand, or to put it upon their breast, to the honour of God, the sovereign justice, and in favour of innocency and right.  
The fifth shall meditate, how God is not content to give this commandment, but also would add a threat to those, that should break it: God will not hold him innocent, who shall take the name of the Lord his God in vain. This is to show the enormity of the sin, & to put a bridle in the mouth of men, who do easily fall into this fault, and to give them to understand, that thereof do come the greatest part of tribulations and adversities, wherewith men are afflicted in their body, wives, children, and goods. And therefore Ecclesiast. saith: Thy mouth shall not be accustomed to swearing; 
Eccl. 23.  for there are many inconveniences therein. And again: The man that sweareth much, shall be filled with iniquity, 
Matth. 5.34.  and the sword shall not departed from his house. And the same Wisdom, not to give footing or food to such a custom, commandeth a contrary extreme, that is, not to swear at all: Swear not, neither by Heaven, nor earth, nor by Jerusalem: let your words be, yea, yea, no, no, an advertisement also given by S. james in the same words. 
jac. 5.12  The prayer or speech to God, shall be thus.  
My Lord, thou hast given me a hart to believe in thee, & hope in thee, and to love thee with all my capacity, and my tongue, as an interpreter of my hart, and an instrument accorded, and tuned thereunto, to exalt thy holy Name, & with the harmony of a lively Faith, and strong Hope, and sincere Charity, to sing the praises of thy greatness all the days of my life; continue, if it please thee, to deal well with thy servant, for thy bounty is bottomless, and give me grace to employ my tongue to that use, for which thou hast placed it in my mouth: let it be only to praise thee, to thank thee for thy benefits, to confess thee Creator of heaven and earth, Redeemer of mankind, and judge of the quick and dead: Keep it, if it please thee, that it be never loosed, not only to vanity against thy holy name, but not so much as unto any idle word; that it may name thee with verity, judgement, and justice, & sing to thee with sincerity, and exalt thee with thanksgiving, for ever and ever. Amen.   

The afterdinner, and Evening of the fifth day's journey. diverse Meditations and Prayers. CHAP. XIII.  
AFTER dinner the Pilgrim shall make this meditation upon some other matter, proper for the day: or he shall resume some point of his morning meditation, or shall say his beads, or some other prayer to the B. Virgin, admiring her virtues, purposing to imitate her, and to that end demanding her help and assistance.  
In the evening he shall bewail the sins that are so commonly committed against this holy commandment, and the evils that come thereof, demanding of God for himself and others grace to amend, and shall say: O Lord, thy name is holy, for it nameth the Holy of holyes, & none do comprehend the Majesty thereof but thyself; and the ignorance of many mortal men is lamentable, in that they know it not; and the perversity of men is abominable, in that knowing it, they do most wickedly dishonour it; their mouth is full of blasphemy, and their tongue eloquent in vanity; 
Language of vanity.  their discourses interlaced with unprofitable oaths, and detestable periuryes. The Soldier is not gallant, except he brave it in swearing; the Merchant cannot sell, except he forswear; the Doctor, the Priest, the judge, the women & children, venture to swear, and forswear, and to profane with their tongue that Name, which is only to be adored. And do we marvel if the wrath of thy justice, doth rain upon our heads so many calamities? If war, plague, famine, do persecute us? If heresy armed with our sins, overrunning Christendom so many years, do trouble the peace, overthrow traffic, bring in robbers, and tread under foot all laws of God and man? Let us rather marvel that we feel no greater evils. But, O Lord, notwithstanding be gentle and merciful, as thou art, & keeping us from incurring thy just anger, pardon us, if it please thee, our faults past, and keep us from committing any more hereafter, and give us grace always to employ our tongue to the Confession and praise of thy holy Name. And so he shall betake himself to his lodging, whither his good Angel shall bring him.   

The sixth Day. A Meditation upon the third Commandment: Remember to sanctify the day of Rest. CHAP XIV.  

The service of God with preparation.  THE morning meditation of the sixth day, shall be of the third Commandment, with the accustomed preparation; and the first preamble shall set before his eyes the words of the Law, as graved in stone: REMEMBER thou SANCTIFY THE DAY OF REST, as in the other. And the second shall demand grace to reap spiritual profit of this present meditation. The points shall be these.  
In the first must be observed, that this third Commandment is given, that solemnly, with leisure, and preparation, and without any disturbance of worldly affairs and business, we might put in practise the two precedent, that is to adore God, confess and give thankes, by first fruits, sacrifices, offerings, and alms, to praise and sing forth his holy name: Every day we should remember this day, and therefore it is said expressly, Remember thee, and think thereof, & expect it; serving God the best that we can, every man apart by himself, the other days of the week, amidst the press of our temporal affairs. But when that day is come, all the children of God come together unto his house, to find time and place for this devotion, as the most important of all, that they may perform it in common as perfectly as may be.  
The second shall consider, 
This feast is the remembrance of the work of God.  that this seaventh day of rest was given to the jews, to acknowledge the benefit of the Creation of the world, and with a continual and weekly memory renew the remembrance thereof: also to signify the eternal rest and repose, which jesus Christ was by his death, to gain unto us, regenerating us into new creatures; first by his Sacraments in this life, and after by his Resurrection to glory. He therefore being come, and we having gotten this rest, and glory, figured by the jews Sabbath, he would that the church should leave the figure, & put in place thereof our Lord's day, 
Why the jews feast is turned to Sunday.  the Sunday, the day of his glorious Resurrection, and the closer of all the works of our Redemption, as the seaventh day before, was the end of all the works of Creation, on which day we celebrate the memory of this great benefit, specially with the holy Sacrifice of the Mass; the lively representation of the same, in the oblation and sacrifice of the Body of our Saviour.  
The third shall observe, 
The cause of the institution of feasts.  that jesus Christ hath ordained feasts for his Church, as days of spiritual rest and repose, and running tables, which in a yearly course do contain and ca●y the memory of all his benefits, to the end, (as S. Augustine saith) that by fall of time they be not forgotten. 
Aug. ser. de tempo.  And these feasts are as well those which contain the celebration of his mysteries, as of his Nativity, Easter, Pentecost, and the like, ●s those that are dedicated to the B. Virgin Mary, his glorious mother, his Apostles, and Saints.  
The fourth shall discourse, concerning our devotion in ●●uly celebrating the Sundays, and holy days, 
How we must celebrate Sundays & feasts.  which consi●●eth first in flying all that may hinder the exercise of deuotiō●n those days, as are servile works of the field, of ploughing, or of the town, as are any occupation, or attending to temporal affairs, as suits, buying and selling, and such like ●uill negociation. Secondly, to observe what the Church cō●andeth and teacheth to be kept, as to hear Mass, which is an ordinance of the Apostles, 
To hear Mass on holy days is an Apostolical Tradition.  renewed by diverse holy Counsels: to receive the precious Body of our Saviour, with precedent preparation of Confession, fasting, & other preambles of penance & humility, if not every Sunday and holy day, yet oftentimes; to hear the word of God, and divine service that is said in the Church of God, to attend to praying, and reading some good book of devotion, and to other pious works.  

The day of rest for other creatures  The fifth shall note, that this rest regardeth not only man but also beasts, not that they are capable of rejoicing or hallowing the day of rest, but that they be not wearied & overladen with too much, and daily travel; this divine providence having care, not only of his reasonable creatures, but also of all others, 
Matt. 10.29. Luc. 12.6  even to the little sparrows.  
The speech, and end of the meditation shall be taken of the foresaid points, in this, or like manner. O my Lord, most just and most wise in all thy Laws, 
The greatness of God appeareth in his law.  O how thy perfections do admirably shine in the framing thereof? Thou commandest me to remember to sanctify the day of Rest; but what should the eye of my memory sooner look unto, then to this day of repose, which representeth unto me, not only the goodly fabric of the universal world, prepared for my use, but also the admirable work of the Redemption of man, without the which, 
The day of rest representeth that of Creation & redemption.  the first benefit had turned to our damnation, and by which the gates of eternal bliss is opened to us in heaven, and in earth, the enjoying of a heavenly peace and tranquillity: where shall then my rest be? Rather in this life, then in remembrance of this rest, and meditation of this day? In hope of this eternity? In celebration, and exhibition of this service? Lord, let this day be always before mine eyes, and that all my days may be this rest, in thee, in thy house, in thy service: & that all the course of my life, may be a continual travail in this heavenly rest, and a continual rest in this heavenly travail; a travail without travail, and a rest without rest: a figure of that which is reserved within the Temple of thy Majesty there above in heaven, for those that here below have holily sanctified the memory of thy divine & infinite benefits.   

The Afterdinner, and Evening of the sixth day's journey. Of the Commandments of the Church, and devotion to the Blessed Virgin. CHAP. XV.  
IN this afternoon the Pilgrim shall choose for his meditation, the Commandments of the Church, 
The fifth Commandment of the Church.  which are given, the better to perform the other, and are these. 

1. To keep holy the Feasts instituted by the Church.  
2. To hear Mass on Sundays, and Holy days.  
3. To fast Lent, Vigils, and Ember days. 
Conc. Lug. 2. Conc. Agath. can. 47. Aurel. 1. can. 48. 3. Can. Apost. 68 Conc. Gang. c. 19 Conc. Lat. cap. 22. Conc. Tried sess. 14. can. 8. 5. Conc. Later. Trid. sess. 23. cap. 9   
4. To confess our sins, at least once a year.  
5. To receive, at least at Easter. To which are added.  
6. Not to celebrate marriage in times forbidden.  
7. To pay Tithes.   All which help us to discharge our duty in observation of the Sabbath. He may also take some of these mysteries, which happened upon Sunday, as the Nativity of our Saviour, his Resurrection, the coming of the Holy Ghost; in all which he shall behold the Blessed Virgin to have the highest place of virtue and honour amongst men and Angels. He may meditate also the singular diligence she shown going in pilgrimage every year to Jerusalem, with her well-beloved jesus there to celebrat the feast of Easter, and other solemnities commanded by the Law. O with what memory did this B. Virgin remember this day of rest! With what devotion did she expect it! With what fervour celebrate it! What prayers! What elevations of this royal Virgin, all ravished in the love of her God, whom she carried in her hart, saw with her eyes, honoured, and served with all the forces of her soul? Thus may the Pilgrim question with himself, to find the matter whereon to fasten his mind, and take spiritual refection of his journey for the rest of the day, until he come where he shall lodge at night, saying for the shutting up of all his devotions, the Pater, Aue, Credo, and other devotions.   

The seaventh day. The Blessed Trinity figured in the three Commandments of the first Table. CHAP. XVI.  
IN the seaventh day the Pilgrim for his morning meditation shall contemplate in these three Commandments, the mystery of the ineffable Trinity, one God, and three Persons.  
The prayer preparative shall be as always before.  
The first preamble shall place for guide of his imagination, the first Table of the Law, containing these three Commandments.  
The second shall demand abundant light, holily to contemplate this majesty: for the first point of the meditation the Pilgrim shall remember what the holy Scripture, and faith teacheth us, 
One God three persons.  that there is one God in three Persons, which we understand by this word, Trinity, one essence, and one nature in three Persons: The Scripture saith: Hearken Israel, the Lord thy God, 
Deut. 6.4.  is One God; the word God twice put, and Lord once, signifieth three Persons, & the word, One, signifieth the unity of essence. The Creed of Athanasius saith, this is the Catholic faith, that we adore the Unity in Trinity, and Trinity in Unity; a secret incomprehensible, and worthy of a high and generous Faith, not communicated to the rude people of the jews, saving a to few, of more excellent virtue, but to Christian people, who in the school of perfection are taught to believe all things, that are proposed by the Church, be they never so high and transcendent.  

The first person of the B. Trinity.  Meditating the second point, he shall observe God the Father, and the unity of the divine essence in the first Commandment; for the first is the fountain, and beginning of the other, as the Father is of all the deity; and by forbidding to have more Gods, he teacheth, that there is but one only divine Essence, which must be adored.  
In the third point he shall note, that the Son, the second person of the Trinity, is signified in the second Commandment, for therein is verity and truth spoken of, & perjury forbidden: Now, 
joan. 14.  the Son is called Verity: I am the Way, the Verity, the Life: And as the Son is engendered of the Father, so this commandment cometh from the first, though in a diverse fashion.  
For the fourth point, remembering the third Commandment, which speaketh of sanctifying the Sabbath, he shall there find the third Person of the B. Trinity noted, that is, the Holy Ghost the true sanctification, and repose of reasonable creatures. And as the holy Ghost proceedeth of the Father, & of the Son, and is as it were the bond of this divine Trinity, so (though in different manner) this 3. Commandment floweth from the two first, and joineth them together in the execution of the worship of God.  
In his speech and prayer, he shall direct his hart and words to this divine incomprehensible Unity, & Trinity, admiring, praising and thanking him, demanding aid & help always more and more, to admire, praise, and serve him: & having walked some way that morning, he shall sing the Canticle following, both for devotion and recreation together.  

A Canticle of the three first Commandments, which are a figure of the B. Trinity.  
O ineffable Trinity, Three persons in one Essence,  
One glory, One majesty, One wisdom, One puissance,  
‛ Grave in my soul thy holy Faith & Hope: the lively flame  
Of holy love unto thy law, print in the entrailes of the same.  
My Faith let see thy Greatness, my Hope let thee attend,  
My Love let seek thine honour, and nothing else pretend;  
My Understanding always, let humbly thee admire,  
And let my Will, sincerely to honour thee, aspire.  
My Tongue let praise thy Name, thy goodness, and thy glory,  
Thy Feasts in every season, be always in my memory.  
But if my tongue, nor thought, nor those of Angels neither,  
Can speak, or think enough of thee; take my desires rather,  
With hart lowly humbled, thy majesty I adore  
And loaden with the weight of sin, thy mercy do implore.   
And he shall make an end, saying, Pater, Aue, Credo, etc.   

The Afterdinner, and Evening of the seaventh day's journey. A thanksgiving for the first weeks well passed. CHAP. XVII.  
IN the Afternoon of this seaventh day the Pilgrim shall employ himself to thank God for all the goods he hath received of him, and namely for this grace and favour, that he is come to the end of the first week of his Pilgrimage, as to a station of his first rest and repose; and he shall say thus, either with hart, 
A prayer to the B. Trinity.  or mouth: Be thou blessed for ever, O Lord, and for ever praised of Angels, and men, and of all creatures in the whole world; for to thee only belongeth benediction and sovereign praise, who art sovereign power, wisdom, and bounty; sovereign Trinity in three Persons; sovereign Unity in one Essence; sovereign Majesty, the Father, the Son, and the Holy Ghost. O ineffable Trinity, and sacred Senate, Creator, Governor, Redeemer of the world, sovereign Lawgiver of all good Laws, thyself being the eternal law, 
God the eternal Law.  eternal justice, and eternal reward to those that fear, love, and serve thee with all their hart, and with the same hart keep thy commandments! O infinite bounty, do me the favour for thy own sake, and for the merits of that divine person, that descended from thy bosom, O heavenly Father, and by thy work, O holy Ghost, was made man, to repair man that was lost; that my Sabbath & rest may be every day in thy love, in thy fear, and service, in the observation of thy holy laws; that all the web of my life, may be with such days, and all my days composed of the hours of this repose! And that at the end of my mortal course, I may without end praise thy holy name, and for ever rest in the bosom of thy blessedness. With these, and like prayers, he shall pass the after dinner of his first week, and shall take up his lodging as he may, after the manner of Pilgrims.   

The eight day. Of the love of our Neighbour, and how one Man is Neighbour to another. CHAP. XVIII.  
THE Pilgrim having run over the Commandments of the first Table, which concern the love and worship of God; he shall pass to those of the second Table, appertaining to the love and duty we own to our neighbour, that is, to Angels and men. For this word comprehendeth both, 
Neighbour universally is man to man.  though principally man is neighbour to man; being near, & allied one to the other, not only by likeness of their reasonable nature, and of the end, common to Angels and men, which is eternal happiness; but also for the kindred both by the first Adam (of whom all men descend and are brethren by that title) and also by the second jesus Christ, by whom they are redeemed (if themselues be not in fault) and knit together by a knot of holy spiritual brotherhood. As then the three precedent Precepts are contained under one alone which is the end of all, which biddeth, to love God with all our hart for himself; so also the seven following are contained under that which commandeth to love our neighbour as ourselves for the love of God, to help and assist him with our goods, with our ability and industry, and to do him no wrong, and finally to love him as ourself. Also, 
S. Thom. 2. 2. q. 26.  as there be diverse and different obligations among men, so there be diverse degrees of love; and therefore S. Augustine saith, He leadeth a just & holy life, who judgeth justly of things: such is he, who endued with a well ordered Charity, 
Aug. lib. 1. de  keepeth himself from loving that he should not love, or from loving too much that he should love less, or from loving equally, that he should love differently, or differently that he should love equally. The straitest bond that is amongst men, is between Father and son, and therefore the father holdeth the first place in the list of neighbours: and for him is made the first commandment, which shall make the meditation of the eight day, in this sort.   

The Morning Meditat on of the 4. Commandment. Honour thy Father, and thy Mother, to the end thou mayst live long upon the earth. CHAP. XIX.  
THE Prayer preparative as before. The first Preamble shall set before his eyes, 
The first Preamble.  the words of this Commandment, HONOUR THY FATHER, AND THY MOTHER.  
The second shall ask grace of God to gather profit of this meditation. For the first point the Pilgrim shall meditate the equity of this commandment taught by the wiseman saying: 
The 2.  Honour thy Father & thy mother, and forget not the pains of thy mother, 
Eccl. 27.9  and remember that without them thou hadst not been borne, and render unto them as they have done unto thee: He meaneth, they are cause that thou art in the world, 
Why Fathers should be honoured.  and have suffered much for thee, they have nourished, and brought thee up with great labour and travile, thou art then bound by law of nature, to render them honour, to secure them if they have need of thy help, & to obey them, so they command thee nothing against the commandments of God, or the counsels of our Saviour, as to kill another, to be an heretic, not to follow the way of perfection if God call thee: for than we must stick to that exception taught by our Saviour himself: He that hateth not his father, 
Luc. 14. Act. 5.  and mother, is not worthy to be my disciple: And that which S. Peter saith: We must obey God before men.  

The name of father extendeth to all parents and Superiors.  For the second point, the pilgrim shall mark, that in this Commandment are comprehended Fathers, Mothers, Uncles, Ants, and all sorts of superiors spiritual and temporal, as are Prelates, Pastors, Priests, Masters, Kings, Princes, Magistrates, Tutors, and such like, to whom, & to every one by this law is due, honour, respect, and obedience in all that toucheth their charge, with the foresaid exception, that they command nothing contrary to God.  
In the third point he shall note, that this law doth secretly teach, that Fathers and Mothers should carry themselves Christianlike towards their children, to the end, they may deserve and retain worthily the right of this honour, commanded by God to them, to love them with a Christian love, to give them good example, and edification in words and works; to bring them up in virtue, and in the fear of God: 
Eph. 6.4.  You Parents (saith the Apostle) bring up your children in the doctrine of our Saviour. To provide for their necessities, but specially that concern the life of their souls; for this is the end of true and fatherly love, as all the care of beasts toward their young ones is the life of their bodies; & the like should other Superiors perform, with due proportion to their subjects.  
The speech shall praise the divine Majesty in the justice of this his Commandment, 
The speech.  and shall demand grace for all children, that they may honour and serve their parents; for all subjects, that they may respect, and obey their Kings, Superiors, and Magistrates,; for Fathers, Kings, Pastors, Magistrates, and Superiors, that they may discharge toward God that fatherly care they own to their children & subjects, and that both by the one and the other, he may be praised, & blessed in the execution of this his Commandment; & shall end with this prayer.  
It was not enough for thee, O Lord, to give us laws concerning thine own honour, thou hast made laws also for thy creatures, seeking to have every thing wisely, and justly ordered in thy house, (for this is the house of thy sovereign Wisdom, and justice) the creature with his Creator, & the creatures among themselves, giving and taking every one his due that appertaineth unto him, and that man should honour thee, not only in thyself, but also for the love of thee, in thy works. Pour forth, O Lord, thy holy spirit in abundance, upon all fathers and children, subjects and superiors, and namely those that live in the compass of thy holy Church, that they may holily accomplish thy commandment, and by a reciprocal performance of honour and obedience, praise thy holy name, and merit eternal glory, the reward of good and faithful subjects.   

The afterdinner, and Evening of the eight days journey. The corporal and spiritual Works of mercy. CHAP. XX.  
IN this afternoon the Pilgrim shall frame some Meditation of the works of mercy, both corporal and spiritual; for in them we make proof of our love to our Neighbour. The corporal are.  

1. To give meat to the hungry.  
2. To give drinks to the thirsty.  

Matth. 25  3. To  the naked.  
4. To lodge the pilgrim.  
5. To visit the sick.  
6. To visit prisonners.  
7. To bury the dead.   

Tob. 1.2. 2. Reg. 9  The spiritual are.  

1. To correct the sinner.  
2. To instruct the ignorant.  

1. Tim. 5.20.  3. To counsel those that doubt.  
4. To set those that err, into the right way.  
5. To comfort the afflicted.  
6. To pardon injuries.  
7. To bear patiently the troublesomeness of others.  
8. To pray for the living, and the dead.   
By all these works, men make trial of the love they bear unto their Neighbour, and principally by the spiritual, which concern the health of the soul; & by those also principally, the Son of God hath showed his infinite love towards us, attending to no other exercise, even to his last breath.  
In particular, for that which concerneth this fourth Commandment, the Pilgrim shall have ready some examples of holy Scripture, of such as singularly have been true children of their Fathers and Mothers, as were Isaac, jacob, Toby, and such like; 
Plin. l. 7. cap. 36.  as also among the Gentiles, that Roman Damsel who nourished many days with her own milk her Mother, being condemned to dye by famine in prison, by visiting her in the way of comfort, 
Vai. Max. l. 5. c. 4.  secretly giving her her breasts to suck, and was the cause that the judge wondering at this piety, not only delivered this prisoner, but gave her also a perpetual pension out of the public treasure.  

The piety of Storks.  The like is written of a Grecian Lady towards her Father Cimon prisoner in his extreme age. He shall consider also the like piety in some unreasonable creatures, as in Storks who nourish their father and mother growing old and impotent, bringing them their prey into their nest, as they were wont to nourish them, when they were young. But above all he shall admire the Saviour of the world, who not only honoured his heavenly Father, by his obedience, but also his Mother, and Creature, the B. Virgin Mary, and his presumed father joseph: He was subject to them, saith the Scripture, that is, 
jac. 2.51  he respected them, he honoured them, he obeyed them.  
O sweet jesus, O Creator of heaven and earth? O sovereign Majesty, hast thou loved man so as to make thyself man, to be his Neighbour so happily? hast thou made such account of humility, as not only to annihilate thyself in joining thyself in an insoluble bond to so small a creature, infinitely distant from thy greatness, but so to subject thyself thereunto? O B. Virgin, I behold thee ravished at every moment in this chamber of Nazareth, when thou sawest this little infant, this great God, whom thou didst adore, to obey, honour, and serve thee! O my soul, fix thy sight upon this beautiful object, and kindle the coldness of thy will, by the lightnings of this great wonder, and follow with fiery feet the example of such a Lord.  
It shall not be besides the purpose also, to meditate upon the markable punishments of such as have been ungrateful to their progenitors. And so the pilgrim shall pass the day, till his retire.   

The ninth Day. A Meditation upon the fifth Commandment: Thou shalt not kill. CHAP. XXI.  
THE morning meditation shall be upon the fifth Commandment. The preparation ordinary. The first preamble shall propose the words of the fifth Commandment, thou SHALT NOT KILL.  
The second shall demand grace, well to understand it, and effectually to observe it.  
The first point shall note, that as life is the most precious present which man hath, and holdeth of his Creator; 
Life is the goodliest gift of God.  so to lose it, is one of the greatest grieves he can incur: & therefore with good reason it is prohibited to assault the life of our Neighbour, and herein shineth the providence, and justice of our Creator, providing for the safety and security of the principal good of his creature, in his family of this world.  
By the same law is forbidden (saith S. Aug.) a man's killing of himself, 

Aug. l. 1. civil. c. 20 & 26. Lib. de poenit. c. 13 Lib. 1. con. Gaud. c. 30. & ep. 61.  
S. Tho. 2. 2. qu. 64. art. 5.   so much the more detestable, by how much a man is nearer neighbour to himself then to another, and for that he destroyeth himself with a double death, that is, with the temporal death of his body, and the everlasting death of his soul. And this sin is in such sort against nature, that there is no creature, though never so cruel, that dareth kill himself; and therefore the law doth punish with extraordinary ignominy such furious folks, after their death, as guilty of an extraordinary crime.  
The second point shall mark, that by this commandment is also forbidden to hurt, strike, or otherwise to endamage our Neighbour in body, though we kill him not; yea even with our tongue to touch his good name by any injury, or to bear any hatred to him in our hart, or desire revenge: and therefore our Saviour, a sage interpreter of his own law, to show what meekness is required in his children to observe this law, 
Matth. 5.  saith: Whosoever is angry with his brother, shall be guilty of judgement, and who shall speak injury to his brother, shall be guilty of hell fire. This is to rule & draw the first motions of the soul to meekness, and to bar, and banish a fare off the occasions of manslaughter, 
Matth. 6.  & to cut up that vice by the root; & in another place he forbiddeth revenge, and after him his Apostle S. Paul; 
Heb. 10.  and in the prayer himself taught, and gave us for a pattern, and model of all our prayers, he put in this clause of pardoning our Neighbour for injuries received: Pardon us our offences, as we pardon them that offend us.  

Matth. 6.12.  The third point shall be to meditate upon those killings, which are not forbidden, as those which the Prince or Magistrate ordaineth, according to the laws against malefactors, & such as are committed in a lawful war, or in just defence of a man's life, being unjustly assaulted, not otherwise able to save himself.  
The speech shall praise God in his justice of this Commandment, and his Son jesus, in the perfect practice thereof, and shall beg grace to be able to follow his sweetness and clmency, and shall say.  
All thy laws, O Lord, are justice and mercy, 
Th' prayer.  thou hast given life to man, a gift worthy of thy goodness, and a law for the safeguard thereof; thou hast made man sociable, and to make him live peaceably with his Neighbour, thou hast prescribed a law of peace, and tiest therewith, as with a strong cord, his hands and will, that he hurt not, neither in hart, or deed his Neighbour. Thou hast at last sent thy dear Son into the world, made man among men, remaining always God with thee, Prince of peace, and our true peace, who hath honoured this commandment with his rare doctrine, 
Esay. 9.4. Eph. 12.14.  and by the exploits of his singular sweetness: no man could ever complain that ever he did him any wrong: his hart was full of love, loving all the world, friends and enemies; his eye was full of mercy and compassion towards all; his hands full of liberality, and his doctrine agreeable to his actions. For he taught his Disciples, not to hurt any in word or deed, to pardon unto seaventy times seven, that is, 
To par● unto 70. times 7.  as often as we shall be offended, and never leave pardoning: and what he taught he practised unto death, in the greatest conflict of his torments, and reproaches, praying his heavenly Father, for his very enemies that crucified him. The Captains of this world triumph of killing many enemies in the battle, his great triumph hath been to dye for his enemies upon the Cross, and to give life everlasting to those that would take it. O my Creator and Redeemer, how rich art thou in mercy, and clemency! O my sweet jesus pour it to me this spirit of thy sweetness, and grant me for thine own love, that I may exactly keep what thou hast commanded, that I may perfectly follow, what thou hast taught by word and example, and that pardoning all, and profiting all, I may obtain thy mercy, and at thy great day be partaker of thy glory with thy elect. So having walked a little, and finished his ordinary devotions, he may if he will, sing for his spiritual solace the Canticle following.  

A Canticle of the love of God, and our Neighbour.  
O worldly wights who love this world so dear,  
And prise so high the presents of this life,  
Riches, sports, pleasures, glory, and good cheer,  
Alas, how can these last, where all is brief?  
You that affect which perish shall,  
And where with eke yourselves shall fall.  
All here below is brittle, and doth fade,  
all's vain, deceitful, false, and variable:  
Love thy Creator then, who all things made,  
And is 'boue all he made, most amiable,  
The lovely object of our hart,  
Who only doth true bliss impart.  
Love thou his lovely Clemency, whose breast  
Did from eternal times thy soul embrace,  
Love him at last, who loved thee thus first,  
And show it by true using of his grace.  
Love that rare and boundless beauty,  
Love eke thine own felicity.  
Thy Neighbours, friends, and foes must be enclosed  
Within the bounds of thy unfeigned love;  
For this just Law was framed and composed  
By God, that sits and ruleth from above,  
Who saith, he love's God, not his brother,  
Loves neither th' one, nor th' other,  
The mortal race of mortal men, we know  
Of one sole man, did their beginning take,  
So all that from this one did spring and grow,  
One household only, and no more do make;  
Every of whom by right of kind  
To fastest love doth straight bind.  
Yet straighter is the knot, and nearer band  
Wherewith God binds us in his holy house,  
Sweetly us conjoining with his blessed hand,  
To be all one, in his sole Son, JESUS,  
Whereto in reason all are lead,  
Since all are members of one head.  
Blessed is that soul which this Law keeps,  
And is found faithful to her spouse above,  
Who daily him doth seek, and never sleeps,  
Burning in the flames of his holy love:  
Who 'boue all things love's God the best,  
And for his sake, love's all the rest.    

The Afterdinner, and Evening of the ninth day's journey. Threats and punishments of man 〈…〉. CHAP. XXII.  
IN the Afternoon the 〈…〉 make some repetition of what he meditated 〈…〉, setting before his eyes the threats which God 〈…〉 against mankillers, also some examples of such as have from heaven been discovered and punished for this sin, & contrariwise some others of such, as have been easily pardoned: 
Math. 2●.  All those that take the sword (saith our Saviour) shall perish by the sword. And long before that, he said: Who so shall spill the blood of man, 
Gen. 9  his blood shall be spilt, for God hath made man to his Image. Cain was accursed for killing his brother, 
Gen. 3.  and by his own mouth he condemned himself, for well worthy of banishment & death, 
Plutar. lib Quae animalia sunt prudentiora.  for his murder. Before Pyrrhus' King of Epyrus, a dog discovered the murderers of his Master, who were therefore punished. Hesiodus his dog also discovered them, who had killed him. The swallows him that had killed his Father. The greatest men have been most sweet and courteous, Moses, David, yea even among paynims, Alexander, julius Caesar, and the like; 
Great men gentle and courteous.  and contrariwise slaves, base, and cowardly people have been fierce and cruel to revenge. Our Saviour the pattern of all perfect and high virtue was wonderful in this, which he shown at all occasions, where he might make trial, but most clearly in the last distress of his death and passion, when he prayed that divine prayer for his enemies, who crucified him, encountering with a singular exploit of clemency, the cruelty of his crucifyers. Having discoursed upon these examples and the like, and said his beads, or some other prayer to the B. Virgin, he shall end his journey, & betake him to his lodging.   

The tenth day. A Meditation upon the 6. Commandment. Thou shalt not commit Adultery. CHAP. XXIII.  
THE sixth Commandment shall be the matter of the tenth day's Meditation, 
The sixth commandment well placed after forbidding to kill.  which followeth very fitly after the forbidding of killing; for the second and next injury, & a second death whereby a man may offend and hurt his own body, or his neighbour, is adultery: and as by murdering, the society of men is injuried, so also by adultery, fornication, and other such vices of the flesh, the common wealth is dishonoured & disturbed with confusion of children.  
The preparation and preamble shall be as before: the substance of the meditation shall consist in these points following.  
The first point shall ponder that this precept prohibiteth not only adultery, 
All impurity forbidden.  which man or wife committeth, but also all kind of impurity, & all that may cause it, as thoughts, words, touchings, looks, kiss, gestures, dishonest songs, vain & superfluous attire, wanton talk, dissolute beholding, painting unchaste books, and such like allurements to this vice. Adultery is named as the principal head, & the other acts as making way thereunto, and as complices to the crime.  

How pleasing to God purity of body is.  The 2. shall be employed to meditate how cleanness and purity of body is in itself pleasing to God and his Angels: It is a virtue wholly heavenly & divine; for to live in flesh, and not to sin with the flesh, is to live in spirit, and to be like those heavenly spirits who live without stain of flesh. The Son of God made thereof so great account, that he would be borne of a virgin, he preached chastity, and by all means invited men thereunto: he would have about his Altars, ministers, not married but perpetually chaste; virgins also in his house as Queens betrothed to his majesty by vow of virginity; barren in body but in soul fertile in all sorts of virtuous works: Finally he hath restrained the marriage of all those, that living under the name of Christians, 
Chastity in every vocation.  will be married to one only wife, establishing a law of Chastity in all estates and degrees of his household.  
The 3. point shall consider, how contrariwise Impurity is as pleasing to the Devil our capital enemy, 
The sin of the flesh pleasing unto the Devil & wherefore.  as it is displeasing to God our Creator. For though this wicked spirit having no body, cannot directly take any pleasure therein, notwithstanding it pleaseth him wonderfully well, knowing that it displeaseth God, and that above all other sins, it maketh a man forget both heaven and hell: for there is none doth so darken the judgement and understanding of man, and take away the taste of heavenly things, & the fear of hell fire, that doth more draw man from heaven, and from salvation, and that maketh him more carnal, more stupid and beastly. By means whereof this old prevaricator useth all his craft & devices possible, to make men fall thereinto, & therein to hold and keep them unto old age, yea even unto death. 
Against plays & wanton books.  To this purpose he inflameth their flesh with extraordinary fire by all sorts of enticements, he chafeth them by charms, he proposeth them plays and comedies, which in Threaters' may represent unto them the fond fancies and loves, as Painters do in the pictures of Amadis, and such other wanton Writers, which paint them in the books of base souls, 
Against lascivious Poets  under the name of Poets, who like trumpets of flesh, and ignominy, blow forth without blushing, and with full mouth, the shame of their own & others passions: and finally he worketh all the ways to give the reines and liberty to this Cupid & infernal Theon, even unto the transforming himself into man or woman, clothing himself with figure, and fantastical body, to pollute and defile the bodies and souls of those, whom he would hold fast in the fetters, and chains of his tyranny: & thence is come the conceit of Gods, and Goddesses, whom the Heathens believed to have begot those Heroes, and half Gods, by carnal copulation with men and women; 
Aug. l. 15. civet. c. 23.  the Devil by these shadows of flesh abusing the fleshly, as Ixion was by the clouds, & giving these titles of Deity to his feigned filth, to put them in credit, and cause them to be practised unfeignedly.  
To see how God detesteth this sin, the Pilgrim shall set before the eyes of his memory, such histories, whereby the justice of God hath chastised it, sometimes by water, drowning envy must be beaten back, 
Impurity is overcome by flight.  and resisted by reason, but this sin by flight; and in this fight, the more fearful is most courageous, and the runaway most resolute & valiant.  
The fourth is to consider, how base, foul and vain this pleasure is, and how beautiful Chastity is. If there be any pleasure, 
To consider the foulness of the sin.  it is bestial, an unclean work, and daughter of darkness; for above all things it hateth light & day, although it be impudent; it vanisheth away as soon as it beginneth, & draweth after it ignominy and eternal misery: whereas contrariwise Chastity is a virtue of honour and price, accompanied with immortal delights, 
The beauty of Chastity.  admirable among men and Angels, and worthy of the highest place of honour, both in heaven and earth.  

A prayer to the B. Virgin.  The Pilgrim having discoursed upon these & such like means, for the detestation of this vice, & praise of the contrary virtue, turning himself to the B. Virgin Mary his good Advocate, shall end his journey, with this humble request. O Blessed virgin, the honour of heaven and earth, help me by the virtue of thy intercession. Thou art the virgin of virgins, mother of piety, Queen of chastity: I beseech thee obtain me this noble virtue, this gift is worthy of the majesty of thy Son, & of thy entreaty: obtain it therefore for me, O Virgin mother and puissant Queen, and use some part of thy credit to beg me this my request. It shall be glory to the giver, praise to the advocate, health & salvation to the suppliant, & a new obligation to serve thee more devoutly hereafter, and for ever to praise, with a hart more clean, that majesty thyself adorest there above. This done he shall provide for his lodging & rest.   

The eleventh day. A Meditation upon the seaventh Commandment; Thou shalt not steal. CHAP. XXV.  
THE Meditation of the eleventh day shallbe of the seaventh Commandment, thou SHALT NOT STEAL. 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 unjust taking or using another man's goods, either by fraud or force, 
What Theft is.  or by any other unlawful means, and therefore herein is forbidden, not only theft by cutting of purses, or picking of our neighbour's coffers, or in roving by sea, or robbing at land, but also in ill Merchants, and Magistrates, in buying & selling in falsifying wares, measures, and works, in selling justice, & sacraments, & other things which should be given freely: In lending to usury; in retaining what we find without purpose of restoring, or enquiring for the owner; in keeping or buying that, which we know should be rendered to the right owners, in assisting and counselling thiefs & robbers. And as there are diverse kinds of lechery, so are there of larceny; 
S. Tho. 1. 2. q. 99  the one more grievous than the other. Sacrilege, which is the usurpation of things sacred, is one of the greatest. Peculatus, or ill administration & injust usurpation of the public treasure to ones proper use, is very pernicious also, so that all injust usurpations are prohibited by this Law.  
The 2. point shall observe that the root of theft is the desire of having, the which S. Paul signifieth when he said; 
1. Tim. 9  They that desire to be rich, fall into temptations & snares of the devil, and into many hurtful and unprofitable desires, 
The root of theft is covetise.  which drown men in destruction: Those that will be rich (saith he) who are led with the desire of the goods of this world, are subject to temptations, & to many other mischiefs.  
The tentation is first to cast our eyes upon the good of our neighbour; the unprofitable desire is the consent we yield; the hand and execution, is the ruin & perdition.  
The third shall consider the evils that come of these sins, and the remedies against them; for of picking & stealing come enmities, dissensions, clamours, murders, profanation of all holy things, and infinite other evils. The sovereign remedy to avoid it, is not to set our mind upon earthly goods, but to be contented with mediocrity; and therefore jesus Christ author of this law, and the wisest moderator of men, teaching Christian perfection, in that excellent sermon upon the mountain, beginneth with the contempt of riches, with a maxim general and true, though a Paradox to the world, saying: Happy are the poor of spirit; that is, 
Matt. 5.3.  they that of nobleness of hart, 
Aug. serm Domin. in monte l. 1.  and religious magnanimity do despise the riches of the world, & care not for having any thing else, so they may have heaven: as worldly men account themselves happy, to possess this brittle & frail world, which at last will come to naught.  

The prayer.  The speech shall be thus: O my Lord thou hast done thy part in making good laws to bind the hands and hearts of men, that no wrong should be wrought to their goods, and that every one, possessing his own in peace, might live in amity and friendship amongst themselves, with one hart and consent might together render unto thee praises for all thy benefits: But men have not governed themselves by thy laws, but following the crookedness of their own desires, have of brethren, 
The miseries of covetise.  as thou didst make them, made themselves spoilers one of another, and are enraged one against another, worse than ravening wolves, sucking the blood, life & substance one of an other, by fraud, by force, by suits, by killing, and a thousand other ways; casting their envy where thy cannot reach their hands, and reaching their hands whither their desires nor thoughts should not extend. Covetise is so strong as neither thy Law can bridle, 
The example of our Saviour against the covetous  nor the shining example of the liberality of thy only son jesus Christ can move, who coming into this world made man for us, left all the world, of which notwithstanding he was just possessor, giving his whole self for our Redemption, and promising himself also for our glory. It is an example lively to teach men their duty, who have not only not learned this lesson to leave their own, but contrariwise they covet that of their neighbours, & if they may, will injustly invade it. O mortal men, whereto leveleth the sight of your swollen eyes? where do you cast the anchor of your light hopes? what get you? and to what danger of destruction do you drive yourselves? what shall become of riches gathered by theft and iniquity? 
Against worldlings.  what shall become of your rapines & usuries? what gain you winning earth and losing heaven? what heap you up, but the treasure of the vengeance of God? See you not hell open to swallow you, and eternal death expecting with her laws, gaping to make a prey of your lost souls for ever and ever? O sweet jesus make us, if it may please thee, in love with thy rich poverty, amorous of thy eternal riches, and contemners of these earthly treasures, 
Luc. 13.33.  and fear full of dreadful death and poverty eternal. Never let it befall us to cast our hands on other men's goods, but to stretch them out to give them of our own, and get heaven in giving earth, according to that holy traffic which thou hast taught us.   

The Afterdinner and Evening of the eleventh day's journey. diverse Considerations of Avarice punished, and Liberality practised by the Saints. CHAP. XXVI.  
IN this second part of the day, 
diverse punishments of the covetous.  the Pilgrim shall make some spiritual discourse near unto the morning meditation, he shall bring into his memory the punishment of thiefs, rovers church-robbers, usurers, and other breakers of this commandment, whom the revenge of God hath already stricken: he shall remember Achab & jezabel, who for taking from their poor subject his vineyard, and life also, 
3. Reg. 21 19  lost their own life & kingdom from themselves & all their posterity: of Giezi who was stricken with leprosy, 
4. Reg. 5.27.  which did stick to all his race after him for taking the gifts of Naman against right, and the will of his master Elizeus: of one Heliodorus, 
2. Macha. 3.26.  who was beaten by armed Angels even unto death, for stretching his hands to the sacred treasure: of our judas who for a few pennies became a traitor and sacrilegious homicide of his God, & himself. 
Act. 1.6.  To these, and such examples he shall oppose others of the contrary virtue: In general the first Christians, who brought their goods to the Apostles feet, for a present to God, and the poor: and in especial of the glorious virgin, 
Act. 4.34  who in the imitation of her son lest all, having her hart & treasure in heaven in the land of the living, & thousand of other Christians whereof the Ecclesiastical histories do speak. And so he shall pass the rest of the day, attentively beholding heaven, as the treasure of immortal riches, prepared for those that do holily contemn the transitory, and shall in this point end, & take his night's rest.   

The twelfth day. A Meditation upon the eight Commandment. Thou shalt not bear false witness against thy Neighbour. CHAP. XXVII.  
THESE former Commandments do order, & direct the hart and hand, and this following the tongue, that we abuse it not against our neighbour, nor against ourselves by false depositions of good or evil. The morning meditation shall be thereof, beginning as before.  

False witness in ● judgement forbidden.  The first point shall observe, that by the principal intent of this precept, it is forbidden to bear false witness in judgement against our neighbour; which commonly being done by oath, carrieth an undoubted credit in that quality, if otherwise there be no cause of exception or challenge. And if it be taken falsely, 
It is injurious to God and pernicious to our Neighbour.  it is most injurious to God, & pernicious to the person of our neighbour; for he useth the name of God in open judgement, to testify falsehood, and is cause that justice is perverted, that the right of inoncency is overborne, and the iniquity of the wicked established: whosoever therefore witnesseth falsehood against his neighbour, or also against himself, as many do upon the rack or torture, he sinneth against this law in the princiapll point.  

All diffamation forbidden.  The second point shall consider, that by this commandment is forbidden all sort of diffamation, detraction, calumniation & all evil carriage of our tongue against our neighbour either by word or writing: for such offend God greatly, who upon every occasion or without occasion, make sport of other folk's faults and imperfections, forgetting their own: and they more grievously, who impose feigned and false crimes; and yet most grievously of all, they that writ defamatory libels, for the hurt is more universal & the malice more bitter.  

All lying forbidden.  The 3. point shall ponder that all kind of lying is forbidden in the compass of this Commandment, but specially that which is against Religion: For this is a great lie that striketh directly at the supreme verity: a lie which David detested with a sharp threat of perdition, saying unto God: Thou shalt destroy all those that speak lies: 
Psal. 5.  such are in the highest degree the Archheretiks, whom S. Peter calleth, Masters of lying, such as heretofore were Arius, Manes, and in our time Luther, 
2. Pet. 3.  and Caluin.  
The speech shall demand grace of God, well to govern our tongue, and to avoid all words contrary to verity in these terms: My God, thou art the supreme verity, and all men are subject to lying, as one of thy Prophets writeth. 
Psal. 115.  Thou hast given me a desire of thy truth, may it please thee to give me grace to avoid all lies, not only of false witness against my Neighbour, or in Religion against the honour, and the faith of thy Church, but of all sort or kind whatsoever, not only in things great and important, but also in light and little; for lying doth dislike thee, of what sort soever it be made, and to what intention soever it be spoken; and all those that use it, are therein followers of thine enemy Satan, the Father of lies. Let my hart be in thy sight, right and true, and my tongue and hands conformable, and agreeable with my hart, and that thy truth may resound with a sweet accord in my thoughts, words, and works, in all, and above all to glorify thee.   

The Afterdinner, and Evening of the twelfth day's journey. Of the nature and baseness of lying. CHAP. XXVIII.  
IN the Afternoon the Pilgrim 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 diverse sorts thereof. He shall consider, that that is a lie, 
Putarch de pueror●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 altogether base and servile, as coming of dastardy, not daring to speak plainly and openly, and therefore hateful & worthy of punishment, not only in such persons of honour, 
Aug. l. de Mendacio c. 7. & 8.  but also in slaves, saith a certain Paynim with good reason. The holy Doctors, and namely S. Augustine do think, that it is in no sort lawful for any man, not only to tell a lie 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 virtuous, which is done, or said against the truth of God, or with hurt of our conscience: of which discourse he shall aid himself to make a full purpose, never to lie, and so shall retire himself.   

The thirteenth Day. A Meditation upon the ninth, and tenth Commandments: Thou shalt not covet thy Neighbour's wife. Thou shalt not covet thy Neighbour's house, 
Exod. 20.17.  nor his Ox, nor his Ass, nor any thing that is his. CHAP. XXIX.  
THESE two Commandments shall be the matter of Meditation for the thirtenth day: The beginning shallbe as before.  
In the first point the Pilgrim shall consider, how these two Commandments do indirectly respect all the former, but directly the sixth, which forbiddeth adultery, and the seaventh which prohibiteth theft, so that those do bind the will, hands, and feet, that we neither consent nor proceed to the outward execution of the sin; 
S. Thom. 1. 2. q. 77. art. 5. & 2. 2. qu. 122. art. 6.  but these two do command the will to rule the concupiscence, and desires of the sense, that they incline not to Covetise, nor retain any cogitation of what is not lawful to do: by these is forbidden the deed, and the will of the deed, and by these is forbidden in general, to embrace any unlawful desire, of revenge, of harm, or the like, and in especial not to see, or hear any sensuality, or carnal thought with delight or pleasure, nor admit any unlawful desire of other men's goods; for such cogitation, retained with liking, and consent is a sin, although we pass no further, or have no will to put it in execution; even as he, that of bravery, or lightness of hart should receive malefactors, willingly see them and make them good cheer, is entangled in their crime, although he be not, nor would be, either counsellor, or cooperatour to their offence.  
For the second point, he shall note, that this prohibition of carnal desire extendeth itself to that which may cause it also, as to eating & drinking disordinately, 
Il thoughts forbidden and all that may cause them  which are near and next causes of adultery; vain and superfluous attire, wanton books, lascivious pictures, curious sights, and such other baits, whereof we have spoken before.  
For the third point he shall consider, that carnal thoughts not consented unto, but rather resisted, and rejected, are not only no sin, but also matter of merit, and therefore the devout soul must not be dismayed, when she feeleth against her will those thorns of her flesh; as the Apostle when he said: I know that in me (that is in my flesh) there dwelleth no good: 
Rom. 7.  I see another law in my members, fight against the law of my mind, and making me captive to the law of sin, which is in my members. The corruption of his flesh made his members rebel, and made war against him, but he resisted & won the victory over his rebels: he would gladly have been altogether delivered from them; but they will bear us company as long as we live here: These are the thorns and thistles of our cursed earth, friends to our enemy, from which we cannot be altogether exempt in this life. It is reserved for the next, 
Gen. 3.17  where without all rebellion our soul shall rule and reign in her body, in pure and plentiful peace: and therefore she must not lose courage, if she be assailed, but rather rejoice that she may with the grace of God overcome all assaults, if not without any pricking, yet without any deadly or mortal wound, and of these briers, to erect monuments and trophies, of virtues and gain a crown of eternal glory by the victory.  
The speech shall be to jesus Christ in these words: 
A prayer to jesus Christ.  here it is, O Redeemer of my soul, that I have need of thy help, valiantly to fight, myself against myself, & to get a goodly victory over myself, by resisting and overcoming my own flesh. If thy strength will assist, I am strong enough with my weakness to go conqueror from the combat, therewith I shall be master over all covetise, and be a faithful observer of this thy Commandment, neither shall any enemy stand in my hands, but I shall tread them under my feet. My sweet jesus, my Lord, my hope, and my strength, thou madest thyself little and weak, to make us great and strong; reach thy hand to thy poor servant, help and rectify my crookedness, rule and direct my senses and cogitations according to the purity and right of thy holy law, that my looks, and my love may level at nothing, but thy beauty; my ears to thy words, and my hands to thy commandments, that nothing may settle in my soul, but for the desire of thy glory, and for sorrow of my sins; that my appetite and covetise be not of the flesh, but of the spirit, not of earth but of heaven; and that I may sooner give to my Neighbour of my own, then unjustly 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 centre of my soul, the All of my nothing, and the heap of my happiness.   

The Afterdinner, and Evening of the thirteenth day's journey. The Decalogue is a spring, or branch of the law of Nature. CHAP. XXX.  
THE Pilgrim having now run over all the ten Commandments in particular, in the afternoon returning, as it were, to the whole, and entire subject, shall shut up his circle, resuming the compass and contents of the Decalogue in general, discoursing upon those three instructions, which the Christian and Hebrew Doctors have noted.  

The Decalogue is of the law of nature.  The first is, that these ten Commandments are conclusions and branches of the law of nature. This law is a natural light given by God, teaching certain general maxims, out of which do rise as out of roots, certain documents like little springs or branches. One of these Maxims is: We must do good, 
Psal. 33. & 36. 1. Pet. 3. Rom. 12. Math. 7.12. Luc. 6.31.  and fly evil. A maxim marked by David, when he said: ●●rne from evil, and do good. And afterward by S. Peter, and S. Paul. Also: we must do unto others, as we would be done unto ourselves; and not to do unto others, what we would not have done unto us. A maxim expounded by jesus Christ in these terms: All that you would have men do unto you, do you the like unto them; for this is the law, and the Prophets. Also: We must sovereignly love him that is all goodness; soveraignely fear him, that is Almighty; 
Conclusions out of Nature  soveraignely respect him, who is all wisdom. Out of which principles, and maxims, are deduced a● the foresaid Commandments, as conclusions and decrees recorded in the register of nature, to wit, that we must love God with all our hart, serve him and not offend him, that we must love our Neighbour, and do him no wrong, neither in body, goods, nor credit, nor desire unjustly any thing that is his. All these were hidden in the foresaid Maxims, neither had there been need of another law, had man's sight remained sound and clear, and that natural light had not been darkened in him. But seeing that by the corruption of men, their understanding was weakened, and the whole order of their moral actions confounded, therefore God would help them by the Law of the ten Commandments, set a part, and brought in evidence out of the treasure of Nature, almost buried and forgotten.  
The second instruction is, 
All laws referred to the Decalog and the law of Nature.  that as these ten Articles are conclusions out of the general maxims of nature, so are they also as ten general springs of all other particular laws, as well of the jews heretofore, as now of Christians; neither is there any law at this day, either in Civil or Canon law, which is not referred to one of these ten. The jews drew six hundred and thirteen Commandments, whereof two hundred and forty eight were affirmative, 
613. Commandments drawn out of the decalog.  which as Physicians do say, is the number of the bones in a man's body; and three hundred and sixty five negative, which is the number of the sinews, and ligatures in the same body, as also of the days in the year. The affirmative were such: We must believe in God; and that he is one; and we must love him with all our hart; we must instruct our children in the Law of God; we must scare him; 
The bones of man's body 248. the sinews & bindings 365.  we must say grace after dinner, and such other written in their books. The negative are such: No Idol must be suffered among the people; No Sorcerer suffered; No stranger admitted to the Temple; No man to wear woman's apparel, no woman to wear man's. And such others to be found in their foresaid books. Their Rabbins philosophating upon this number, say that the faculties of the soul signified by the bones, 
The faculties of the soul signified by the bones.  which we said were 248. and their accord and agreement signified by the sinews & bindings which we said were 365. are perfected by all these 613. Commandments to make a man strong and constant in the service of God: they add also that the 17. first verses, which comprehend the Catalogue, 
The accord by the sinews.  contain so many letters as be their Commandments affirmative and negative together, to wit 613. but indeed there are 34. letters more.  
For the third, and last instruction, the Pilgrim shall remember the words of S. Augustine, who speaking of the Decalogue, 
There be 647 letters which is 34. more than 613.  saith in Psal. 32. Con. 1. The Commandments of the law are ten. In the ten Commandments thou hast the Psalter of ten strings: This is a perfect work: There thou seest the love of God expressed in three: God speaketh aloud. The Lord thy God is one God: Behold one string. Take not the name of God in vain: Behold another. Sanctify the Saboth: Behold the third. Honour thy Father & Mother: 
Aug. in Psal. 31.  and strike the rest aloud. Play upon this Harp, and perform this law which our Saviour came to fulfil, teaching thee to perform it, not with fear, but with love. And having well considered these things, he shall in the evening sing with mouth or hart these words of David: O Lord, I will sing a new song, I will sing unto thee upon my Harp, and instrument of ten strings. Or else he may sing the Canticle following.  

A Canticle of the Decalogue.  
My Lute and Harp let's sound aloud,  
Upon the air of thy ten strings,  
A holy song of joy and praise,  
Unto the maker of all things.  
These ten strings so sweet and shrill,  
Do represent in mystery,  
One God the giver of these laws,  
His wisdom, and their harmony.  
The highest string doth bear the base,  
And that which it low'st of all,  
Doth sound the treble, giving grace  
Of concord with the mean, & small.  
The first, and foremost of the Ten  
Of all the rest is th' only ground,  
In it, as in the grave and base,  
All the other nine do sound.  
The last which unto carnal thoughts  
Gives bridle, but, and bound,  
Is called the little treble string,  
Low in place, but high in sound.  
Such clear voices, with clean hearts,  
Beset with works of sanctity,  
Wrought by level of his Laws,  
Fly aloft, and pierce the sky▪  
Then hart and Harp sound we always  
The ten strings of this Instrument,  
To praise the sovereign supreme God,  
And to his laws, and love consent.   
And having ended his journey, and shut up the day with thankes giving, he shall take his lodging and rest.   

The fourteenth day. Of the Evangelicall Counsels, and of Grace gratuite, and making grateful; and of the effects thereof. CHAP. XXXI.  
IN the law of grace, besides the ten Commandments given to the jews, and common to all the children of God, 
1. Cor. 7. Matth. 19 Luc. 10. Aug. 61. de temp. Ambr. ep. 28. ad Eccles. Hier. l. 1. adu. jovin. & ep. 22. ad ●usto●.  there be also some other instructions and doctrines, which the Christian Church calleth, Evangelicall Counsels; because they are not commandments of necessity to be kept, as those the Pilgrim hath hitherto meditated upon; but advices of perfection, which every one may choose without constraint, to attend more worthily, and with more facility to the service of the divine Majesty, in following more nearly jesus Christ, who by work and word hath thereunto invited his Apostles and Disciples, and in their persons, all those that have generous and noble hearts, and the sinews of their souls strong to undertake, and perform a life more perfect in following his steps.  
The Pilgrim then in the end of his second week, shall make his Meditation of this matter, as the perfection of the Commandments, adding some other points, as well concerning the Commandments, as the Counsels.  
The preparation shall be as before.  

Math. 19  In the first point he shall mark, that these counsels left by jesus christ are three principal. The first, to leave all goods, dignities, honours of the world for the honour of God, which is performed by the vow of Poverty.  

Ibid.  The second, to make deadly war with all bodily pleasures, even such as are lawful, and for this end is made the vow of Chastity.  

Math. 16. Luc. 9  The third, to renounce our proper will, and to sacrifice it upon the Altar of God, by the vow of Obedience.  
In the second point he shall note, that for the performance as well of the Commandments, as of the Counsels, God giveth his grace, 
The grace of God the general means to keep the Commandments.  and all necessary virtues. And as having made the world for the sustenance of his Creatures, he hath withal given them natural industry to seek for it, & proper and fit instruments to practise, and use their industry; to the bird, his wings and beak to fly; to the fish, his sins and bones as oars to swim, & force for fishing; to beasts, claws and teeth for hunting. In like sort giving to man the Commandments of life everlasting, he hath also given him means to practise the one, to the end, to gain the other.  

S. Thom. 1.2. qu. 111. art. 16.  This means is Grace, not only that which Divines call, Grace that maketh grateful, but also the other called, Grace gratuite, which is indeed, a favour of God, but of itself maketh him not absolutely good who hath it, such as are Eloquence, Prophecy, discerning of spirits, gifts of healing, and such like presents and gifts from heaven common to the good and bad, which S. Paul comprehendeth in few words, in his first Epistle to the Corinthians: They are both given freely, but the first is called Grace making grateful, for the noble effect thereof, 
1. Cor. 12.  which is to justify by remission of sins, and to make him that possesseth it, the friend of God, whose singular spiritual gift it is, & supernatural; a divine quality, 
Effects of grace to justify & adorn the soul.  which infused into the soul cleanseth from all filth, maketh it just, & by those supernatural virtues she bringeth with her, doth beautify her in all her faculties, enlighteneth the understanding, rectifieth the will, fortifieth the memory, quencheth concupiscence, and finally driveth out all, that may displease the eyes of that sovereign beauty, & furnisheth her with all virtues (as it were with heavenly dress and attires) that might worthily adorn her, as a spouse decked with her marriage garment and jewels, as S. john speaketh, 
Apoc. 21.2.  & so maketh her every way gracious to her espouse & Creator. Now then as God produceth in nature food and corporal sustenance by natural causes, as Fishes, by the water; apples, by the aple-trees; Figs, by fig trees, and so other effects by their proper causes; in like sort doth he give in his Church his graces by the Sacraments, as by supernatural causes, 
Sacraments vessels & instruments of this grace, containing it as the cause doth the effect.  which are therefore called, vessels and instruments of grace, which they contain, as the cause containeth the effect; as the Sun heat, the cherrytree cherries, and so in others. And these be seven, all which have this in common, to pour the grace of God into the soul, or to increase and augment it; & besides every one produceth his particular fruit and effect. Baptism, giving us faith, maketh the spiritual birth or regeneration, and placeth a man in the number of the children of God. Confirmation giveth increase of heavenly strength, courageously to confess the same faith, and the name of jesus Christ. The Eucharist is ordained for the food of the soul, to keep it in good case, to preserve it from evil, and to put in the body the seed of a glorious resurrection. Pennance is a medicine against sin, physic for the soul, and a reconciliation thereof with God. Marriage is for the comfort of the married, and for the holiness of corporal generation. Order is for the lawful creation and multiplication of Priests, Officers in the house of God. Extreme unction is for necessary armour and defence in the last conflict of this life.  
The third shall consider, that this grace on one side bringeth with it, as we have said, 
This grace ●a●s with it all virtues.  the ornaments and riches of all the most goodly virtues even as the heavenly river that flowed out of earthly Paradise, carrying in her course and stream, sands of most fine gold, and many sorts of precious stones, wherewith it enriched the land it watered: and on the other side, it puts force and vigour to the virtues, 
Gen. 2 11  which finding themselves in a sullied soul, are in a manner dead, without fructifying to life everlasting. It giveth faith to those that have it not, as in Baptism, and quickeneth their faith who have it but dead, as to Christians in mortal sin, whom she calleth to a better course, cleansing their sin by the Sacrament of Penance: she giveth hope to them that want it, and fortifyeth them that have it weakly; she giveth charity, or rather is charity herself, the most precious pearl, that is in the treasury of the holy Ghost, a virtue above all other most acceptable to God, and making the soul acceptable to him. These three virtues are called Theological, 
The virtues Theological. Why so called.  because they have God (Theón) as their first and direct object, they speak of him as of their proper subject, and do most nearly concern his service; for by them we believe in him, hope in him, and love him, and honour him, as our sovereign Lord according to his law, as we have said else where.  
The same Grace giveth, or perfecteth the other virtues, called Moral, 
The virtue's Cardinal.  whereof some be called Cardinall-vertues, for being the principal spring of diverse others, and they are four. Prudence, that maketh us advised in our actions, to the end, not to deceive ourselves, or our Neighbour. justice, that teacheth us to give every one his own. Temperence, which is the bridle of our desires, and appetites. And Fortitude, which giveth our soul courage, to sustain any dangerous encounter, and valiantly to expose herself to death, for the honour of God, and our own salvation, or our Neighbours: and out of these four springs do arise, Diligence, Liberality, of Humility, 
The daughters of the Cardinal virtues.  Religion, Piety, Chastity, and other qualities, which she giveth, either altogether, or else doth perfect them, and adorn them, as that Queen was adorned, of whom David song in these words: The Queen stood on thy right hand, clothed in garments of gold, 
Psal. 44.10.  compassed about with variety. This Queen is the devout Soul: the gold is the grace of God, & this variety are the sundry, and diverse virtues and graces, wherewith she is garnished, as the body with precious attires of sundry stuffs and fashions.   

The fourth and fifth points of the precedent Meditation. The seven gifts of the Holy Ghost, and the eight Beatitudes. CHAP. XXXII.  
THE fourth point shall consider, how further to purify these foresaid virtues, and to raise the praise of them by some particular quality God hath joined unto them the gifts of the Holy Ghost, Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and the Fear of God. 
Esa. 11. Hier. 16. Amb. c. 20 Aug. 209. de temp. & 17. de Sanctis.   
By Wisdom, we do perfectly know our end, and constantly do direct all our actions to the glory of God. By Understanding, we are elevated to the understanding of the mysteries of our faith. Counsel, causeth us to take good, assured advice against the crafts and subtiltyes of the Devil, to make us resist and prevent them. Knowledge, showeth us most lively the will of God: as Fortitude giveth us strength to execute it. Piety, maketh us specially devout and obedient. Fear, is as a faithful Schoolmaster, keeping us from sin. Wisdom, which is the first gift, elevateth us to God, 
Aug. 209. de temp.  and Fear, which is the last, doth depress and humble us in ourselves for God, saith S. Augustine: and by this counterpoise our soul is kept in an even estate of justice.  
But because the hope of reward, hath a great force to excite men to good, 
The Beatitudes' baits for virtues.  in the fifth point shall be noted how our Saviour hath left us those heavenly lessons of his sermon in the mountain, composed of eight Maxims of heavenly Philosophy, putting to every one his price of the same height and valour, though of diverse names and sorts, to the end by this heavenly bait to draw us to the observation of his Commanments and Counsels, and to the getting and practising of the foresaid virtues and gifts of the Holy Ghost. These eight Maxims are eight advertisements called Beatitudes, for that each one carrieth in his forehead the name, and promise of Beatitude, and giveth it at the last to every one in his rank and order.  

1. Blessed are the poor in spirit, 
Math. 5.  for theirs is the kingdom of heaven.  
2. Blessed are the meek, for they shall possess the earth.  
3. Blessed are they that mourn, for they shall be comforted.  
4. Blessed are they that hunger and thirst for justice, for they shall be satisfied.  
5. Blessed are the merciful▪ for they shall obtain mercy.  
6. Blessed are the clean of hart, for they shall see God.  
7. Blessed are the peacemakers, for they shall be called the Sons of God.  
8. Blessed are they that suffer persecution for justice, for theirs is the kingdom of Heaven.   
The speech shall be made by thanksgiving, and request in this sort. O my Creator, and sovereign Redeemer, my understanding is too small to conceive the greatness of thy liberality, & my tongue unsufficient worthily to thank thee for the thousand part of thy benefits; nor all my parts, although they could all speak with the tongues of Angels: I thank thee notwithstanding, from the bottom of my hart, and with the best accent of my language that my mouth can utter: the confession of my insufficiency, is a faithful & clear witness of thy great bounty. Thou hast dictated to me thy laws, to direct my feet into the way of thy iustifications, the path of heaven. Thou hast left me thy heavenly counsels, to make me a good scholar in the school of perfection, and to make me capable of greater glory in thy great day. Thou hast left me a thousand means of thy grace, of thy virtues, of the gifts of thy holy Spirit, a thousand baits and allurements of thy liberal promises, to keep & accomplish easily, constantly & courageously, all that thou hast commanded & counselled. What couldst thou do more, O my King, for thy poor vassal? And what can I now do, but confess that I am overwhelmed with thy benefits, and confounded for not having performed my duty, whereto I was bound by so many titles? What? But beseech thy Majesty, by thine own great name, by the great merit of thy only Son my Redeemer, that it would please thee to continue always to be liberal in my behalf, and give me grace abundant and effectual, that I be no more ungrateful unto thee, but a thankful child, serving thee with all my hart in this mortal life, to the end, I may praise thee for ever in the life to come.   

The afterdinner, and Evening of the fourteenth day's journey. The Counsels d● facilitate, and make easy the observation of the Command●ments. CHAP. XXXIII.  
THE after dinner shall pass in repeating some points of the morning m●di●●tion, 
The counsels do facilitate the Commandments.  namely of the Counsels of our Saviour. There the Pilgrim shall observe, how the Counsels are more high in dignity of action, th●n the Commandments are, and yet notwithstanding they help to perform them the better. As for example, none can more easily and exactly perform the first three Commandments, more easily and holily adore God, hollow his Name, sanctify his Feasts, than he that forsaketh all things to serve him with all his hart, offering himself an holocaust to the divine majesty. None do more easily honour Father and Mother, less injure their Neighbours in body and goods, than he that loveth all with a perfect lo●e, and acknowledgeth in all, the Image of God, that prayeth for all, desireth heaven to all, that employeth himselself to all, that hath left the use and right of all pleasure, and taken his leave of all earthly desires, not caring but for heaven: 
Counsels like wheels.  so that these counsels are as the wheels of a Cart, where though the drawing of the wheels do increase the weight, yet it maketh the drawing more easy to the horses.  
He may also entertain himself in the meditation of some of the Beatitudes, and therein behold the practice of the Son of God, of his glorious Mother, and of other Saints, 
The glorious Virgin perfect in virtue above all Saints.  who have been markable in poverty of spirit, that is, in voluntary poverty, and vowed to God for devotion, in mildness, and meekness, in cleanness of hart; and in all he shall see that glorious Lady holdeth the highest place of perfection. When night is come he shall give special thankes to God, and to this holy Virgin his Advocate, that he hath happily ended the second week of his way, and so he shall end his day's journey and retire himself to his rest.   

The fifteenth day. A Meditation upon Good works. CHAP. XXXIV.  
IN the morning of this fifteenth day, the Pilgrim shall make his meditation upon Good Works, as order requireth; for after the Commandments, Counsels, Grace, Virtues, the gifts of the Holy Ghost are given, and reward promised for working well, doth very fitly follow these meditations that have been made of all them. The beginning shall be as before.  

All the Bible exhorteth to goodworks.  The first point shall be to meditate, how as well the old Testament as the new every where exhorteth man to do well, and to abstain from evil, showing him that to that end God made him, placing him as soon as he was made in Paradise, to keep and labour it, with a law of obedience, not to touch the Tree of the knowledge of good and evil; and to the same end after his fall, 
Gen. 2.15  giving his commandments, with promise of reward to those that should keep them, and punishment to the transgressors, 
Gen. 17.  who shall give themselves to vice: therefore it is that he shown himself to accept the sacrifice of Abel, and checked Cain for hypocrisy, 
Gen. 4.4.  and after speaking to Abraham Father of his people: Walk (saith he) before me, and be perfect: I will make my covenant with thee, 
Gen. 15.  and I will multiply thee exceedingly. Walk, that is, do well, & I will give thee a rich reward of thy fidelity, and good works, and as he said a little before, I am thy reward tooto great. 
The last judgement shall be upon our works.   
In the new Testament, there is nothing oftener or more earnestly recommended unto us then good works. All the sermons of our Saviour are founded upon this Theme, and in one of them he foretelleth, that at his great day, at the shuting up of the world, he will judge men for their good or bad works, 
Matt. 10.42.  to eternal glory, or confusion; and in one place he promiseth reward even unto a cup of cold water given for his sake showing that he will leave nothing, though never so small without recompense, 
Rom. 2.10. Matt. 25. Apoc. 22.12.  so careful he is to encourage us to do well. His Apostles and servants, S. Paul S. john and others have spoken in like sort, preaching always, that God will render unto every man according to his works, and living agreeably to their preaching. 
How good works merit paradise.   
The second shall note, that good works measured by the foot of bare nature, without any other quality, and as an effect only of free will, do not merit eternal glory, a limited action having no proportion to a recompense of an infinite value: but being considered not in itself, but as grafted in heavenly grace, and the infinite vigour of the holy Ghost dwelling in the soul, giving it the right of adoption towards God, by the merits of jesus Christ, 
The wondered beginning o● birth of natural things.  it containeth in this respect the price of everlasting glory. And as we see in nature a little lively seed to contain in it a hidden virtue, and force to bring forth a great tree, and fruit without number; as for example, a little nut encloseth in the seed, a Nut-tree, and millions of Nuts, and as many trees by succession for ever after; so in a supernatural sort, the action of moral virtues quickened by the grace of God, carrieth a title, and seed of the kingdom of heaven; this is a marvellous strength & virtue, 
Prosper. in Psal. 111.  and it is also from God: whereupon S. Prosper saith: What can be found more strong and puissant, than this seed, by the growth & filling whereof is gained the k ngdome of Heaven? We know also that inheritance is due by justice to adoptive children, in like sort is the inheritance of heaven due to the Christian that serveth his heavenly Father with the Charity & love of a true child: And in title of this grace and adoption, God promiseth felicity to his children, and by his promise bindeth himself in justice, to give unto their virtue the reward of life everlasting: 
2. Tim. 48  and therefore S. Paul saith confidently: I have fought a good fight, I have finished my course, I have kept the faith, for the rest there is reserved for me a Crown of justice, which our Lord the just judge shall render to me at that day, and not only to me, but to all that love his coming. He would say, I have done good works, 
How ●od bindeth himself by his promise.  and by them deserved a crown, which God hath promised to all those that serve him, and therefore I expect it as a thing due from his hand, who gave me the grace to work well, & who by his promise is bound to crown my works, and all that serve him. And elsewhere speaking of the adoption of the children of God? If we be sons (saith he) than heirs, that is, 
Rom. 8.  by right of adoption we have heaven for well doing. Now God had given this right & grace freely to Adam, & he having lost it by his own fault, the Messiah, that is the son of God jesus Christ, 
How jesus hath recovered what Adam lost  was promised, to recover him, and his posterity, who at last coming into the world, and being made Man, hath merited by his Passion, in favour and behalf of all men, his brethren, past, present, & to come, wherewith their works are made living works, & in justice meritorious of life everlasting, 
jesus the root of all merit.  if they be lyvely members of their head & Redeemer. Therefore in the first fountain, that is, by the merit of jesus Christ, we merit life everlasting and our recompense, which is the glory of the goodness and justice of God: and such as say, that our merits do derogate ●rom the honour of God, are ignorant of the law of God, and of the virtue of our Saviour, & injurious to the same God himself, & to the merit of the same Saviour.  

The idle person is worse than the beast  The third point shall consider, how he that doth no good works, doth abase his own dignity under the unreasonable, and unsensible creatures, all which do work according to their power. The heavens do compass the earth, & make it fertile with their influence; the sun and stars do shi●●; the beasts, plants, elements, cease not to move and labour; & all the parts of the universal world are in perpetual Action; and employ themselves without rest to the end to which their Creator 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, having so good helps above them, and the promise of eternal felicity which they have not; if he labour not, nor serveth the master that made him to wo●ke and serve him, is worthy of eternal misery and confusion, although he should do none other ill; but what death deserveth he, that, not only doth no good, but also committeth sins without number?  

The prayer.  The speech shall be to God, upon the misery of man, and shall beg grace to attend to good and holy Actions, to his service in these or like terms. O Lord of Angels and men, what shall I ●ay after this meditation of thy works, and the works of men? Upon thy laws, and their loyalty and obedience? What shall should sa● in my prayer of the m●s●●y of man, & of thy greatness? Of his ingratitude and thy liberality? Of my poverty, and thy strength and virtue? Thou hast made man, O Lord, that is chief Captain of all thy other corporal creatures, to thine own image, and likeness, furnished and coupled his nature with an immortal soul, with an understanding, and freewill, two noble instruments to do noble actions, and highly to praise thee in them. I contrary wise for getting myself, and my degree, only amongst all creatures have ceased to do well, and have been compared unto bruit beasts, 
Psal. 48.13.  and made like unto them, yea and worse also. 
The constancy of all creatures to do well, but of man.  For they not only are not idle in that occupation & trade thou hast taught them, but work continually, according to their law and order, and wanting reason do follow reason. But myself a reasonable creature, remain idle against reason (one piece and part of my life) or do works contrary unto reason. Other creatures have received thy commandment but once, to do that which they do, and they have continually discharged their duty unto this present. But I having read and heard thy will a hundred times, thy promises, thy menacings, do sleep and slumber notwithstanding, wretch and benumbed that I am: and when I do wake, my works are worse than sleep, and idleness. O Maker, and Redeemer of man, reform this same man, by the same power and mercy, wherewith thou hast created & redeemed him. Give unto him, give unto me, O my Lord, as to the most weak and needy, strength and means, well and holily to employ what thou hast given me; that my Understanding, Will, Memory, my whole soul and body may be in perpetual action, to bring forth works of life, to the praise and glory of thy holy name.   

The Afterdinner, and Evening of the fifteenth day's journey. Markable documents and instructions for Good works. CHAP. XXXV.  
AFTER dinner, and at night the Pilgrim shall for his spiritual occupation discourse upon the most markable sentences of Scriptures and Saints, spoken to show that only faith sufficeth not for salvation, 
The Talents Matth. 25.16.  without good works. The parable of the Talents holdeth the first place in this doctriné; for thereby our Saviour doth plainly instruct us, and with authority, that we must negociate in the house of God, and put the money of his graces to profit and usury, which to that end he put into our hands, with the condition of a good reward, if we be diligent and obedient, or of punishment and confusion, 
The workman. Matt. ●0.  if we be slothful. Also the parable of the workmen sent to work in the Farmer's vineyard, paid at night for their day's labour. Also the counsel which our Saviour gave to the young man, saying: If thou wilt have life everlasting keep my Commandments. 
Matt. 19.17.  Also those words: He shall enter into the kingdom of heaven, who doth the will of my Father, & not every one that saith: 
Matt. 7.21  Lord, Lord. But especially he shall weigh the clause of that general decree which shall be published at the last day in favour of good works against the slothful. 
Rom. 2.13.  Come my wellbeloved, 
jac. 1.22. Matt. 25.34. jac. 2.  possess the kingdom which is prepared for you from the Creation of the world: I was hungry and you gave me to eat etc. And thereunto he shall add the plain saying of S. james: What shall it profit, my brethren, if any man saith, he hath faith, without works, shall his faith save him? And S. Gregory Nazianzen: Do good works upon the ground of thy instructions; for faith without works is dead, 
Isa 26.  as also works live not without faith. And Saint Hierome upon these words of Esay 26. Our city is a fortress, salvation shall there be put, for the inward wall and outward: By the inward wall (saith he) is meant good works, and by the other, faith; for it is not enough to the outward wall of Faith, unless this faith be grounded and sustained by good works. These works are Prayer, 
The principal good works.  Fasting, Alms, and other works of charity, which we spoke of before in the afternoon of the eight day. In these and the like discourses, shall the Pilgrim pass the afterdinner, thereby stirring himself to the love and practise of Christian works. In the evening either alone or with others, he may sing this Canticle that followeth to shut up the evening with joy and profit.  

A Canticle of good Works.  
The pious Pilgrim that doth walk  
Unto the Chapel of Loret,  
Must work with hand his sovereigns' works,  
And keep his soul still pure and net.  
To hear alone, and not perform  
The law of God, doth work no meed.  
To know the way, and not to walk,  
Nothing doth our journey speed,  
The tree that bringeth nothing else  
But leaves and breathing verdure,  
Is fit for fire and not for fruit,  
And doth greet wrong to nature.  
Our Saviour chief, and justest judge,  
The fruitless Figtree strooke with curse,  
If man in vain doth waste his days,  
Shall he not blame, and strike him worse?  
How hot shall then be his revenge,  
To those that nothing else do bring,  
But poisoned grapes, and fruits of death:  
Of sin and shame, and else nothing?  
Each thing doth work, and nothing sleeps,  
In Earth, in Sea, in Heaven above,  
Each thing doth move in his degree,  
Man's end is God to know and love.  
Then these short days of this short life,  
Let be in virtuous works well spent,  
That last long day shall all works try  
When each shall b' either crowned, or shent.   
And having made his particular prayer to the Blessed Virgin, he shall take himself to his lodging in good time, not to be surprised by night in the fields.   

The sixteenth day. A Meditation of sin. CHAP. XXXVI.  
THE morning Meditation shall be upon sin, an action opposite to good works, which were the matter of the precedent meditation. This order shall make a fit opposition of virtue to vice, 
The opposition of vice to virtue.  and by setting their faces one against another, we may better discern the beauty of the one to love it, and the foulness of the other to hate it.  

What sin is.  The first point shall put the definition of sin, the better to know, both the corpse and countenance, and duly to meditate of the foulness thereof: Sin (saith S. Ambrose) is a straying from the law of God, and a disobedience to the heavenly Commandments. 
Ambr. de Poenit c. 8. Aug l. 22. cont. Faust c. 27 l 1. count. ep. 1. Peril 113.  By S. Augustin, it is, What is said, done, or desired against the law of God: so that one word spoken, one deed done, one thought conceived against the law of God, that is, against any of his commandments, is a sin great or small, mortal or venial, according to the diverse motion of the will, sinning either with full consent, or by some light motion, or sudden surprise, and according to the great or small importance of the thing, and other circumstances. Of which definitions he shall learn, that there is nothing so foul, and deformed as sin. For what can be found more monstruous, then that which is opposite to the law, & rule of the highest wisdom, beauty, and goodness?  
The second point shall consider two sorts of sins, Original, and Actual, and this mortal and venial. Original sin, 
Aug. ench. 164.  is that spot which flowed from the sin of Adam, wherewith all men are stained in their conception, and beginning, and is cleansed by faith in the Messiah, & certain ceremonies in the law of nature & Moses; 
Conc. Tri. sess. 5.  and after the coming of the Messiah, by the faith of the same professed in Baptism, by the which we are made children of God, as by a second spiritual birth and generation. 
Actual mortal sin.  Actual, is that which man committeth by his own freewill and work, which if it be grievous that is committed in any important matter, with deliberate will, and full consent, is called Mortal, because it bereaveth the sinner of the grace of God, which is the life of his soul, & maketh it guilty of death everlasting, called by s. john, The second death. 
2. Cor. 6. Gal. 5. Apo. 21. Rom. 6. Apoc. 21. Rom. 6.  And by S. Paul, The reward of sin. Such a sin was the pride of the first Angel, & his Complices, made Devils thereby. Such a sin was the disobedience of Adam, Actual in himself, and Original to all his children. If the Actual sin be not grievous, that is, if it be committed in a small matter, without full consent, as an idle word, a light negligence, an evil thought, a foul motion, without any stayed consent, it is that we call Venial, of the Latin word Venia, which signifieth Pardon, because it is easily pardonable, not making man enemy to God, and for defacing whereof, no Sacrament is necessary, as it is for mortal. Notwithstanding we must keep ourselves, as fare from it as we can, for that it cooleth and quencheth charity, and christian devotion, and maketh way for mortal, and it is well done to confess them daily, both to purge them, and to prevent them. 
Aug. ser. de Sanctis 41. epist. 19 Conc. Tri. sess. 14. c. 5.  Now this distinction taught by the Catholic Church, as we learn in the Council of Trent, and the ancient Doctors, & namely S. Augustine, may be understood by a similitude in the body. For as there be certain diseases and wounds deadly of their own nature, as t●e Pleurisy, the hot ague, the wounds of the brain, hart, or the like; & others are not so, as the tertian ague, and quartan, the Migrame, 
Moratll wounds or diseases.  and other wounds or blows on the less vital and noble parts of the body, which are small & healed soon; so it happeneth to the soul, the diseases and wounds whereof are vices, and sins, which if they deprive it of the Grace of God, are mortal maladies, 
Sin the wound of the soul.  & deadly wounds, and is mortal sin; if they do not deprive him thereof, but altar a little the harmony of his peace with God, these are light diseases, and are venial sins.  
The third point shall ponder, how sin beginneth by suggestion, groweth by delectation, and is perfected by consent. By suggestion of the devil, the world, or the flesh, some of these three enemies casting into our mind some object contrary to the law of God: to which suggestion suc●edeth a pleasing and liking of the sense, willingly beholding the object, as Eve was delighted to see the forbidden fruit. To pleasure succeedeth Consent, and to consent the execution & consummation of the sin: So Eve after she had received the suggestion of the Serpent, cheapening it at the sight, 
The steps of sin unto the depth.  and giving her hart to delight thereon, she reached her hand to the execution, and bit of the apple, and took that morsel that infected all the race of mankind: Behold here (say our Doctors) the links, 
Gre. l. 4. mora. c. 25 Isido. l 1. de sum●o bo●●. c. 23 Psal. 118. 2. Reg. 22. prover. 5. Aug. l. 8. contest c. 5 Greg. l. 25 moral c. 12  & rings of this strong chain of sin. Of suggestion cometh thought, of thought pleasure, of pleasure consent, of consent the work, of the work custom, of custom despair, of despair defence of ill, of defence boasting of boasting damnation. This is the chain which that old Tyrant made of the work, whereof himself was author, that is of sin: these are the cords and bolts wherewith he fettereth the poor sinner, and in fine doth cast him headlong bound hand & foot into the shipwreck of eternal damnation,  
In the speech the Pilgrim shall desire of God grace to avoid sin, and shall say: O infinite bounty, keep me from sin if it please thee, 
The speech.  and preserve me from any alliance with that abortive imp so monstrous and infected. Let death armed with all sorts of torments pull my soul out of my body, rather than I should consent to any sin, though never so small against thy holy Law, O sweet jesus, and infinite bounty, how should I offend thee being so mild, good, and bountiful?  joseph said to his Mistress who solicited him to unchaste loves: How can I commit so great an offence against my Master, of whom I have received so many benefits? How can I then sin against thee, O my Master, and soweraigne Lord, seeing thou hast bound me with many better titles, by so many favours and promises? Seeing thou hast bought me not with gold, or silver, or any corruptible price, but with the ransom of thy most precious blood, how can I then offend thee?  
O glorious virgin Mother of the Almighty, and who by special privilege from his Omnipotency waste preserved from all spot in thy Conception and Birth, 
To the B. Virgin  and in all thy actions, & wast preserved all pure, and beautified, enriched and adorned with a thousand virtues, help thy poor Pilgrim with thy credit and grace, and procure me pardon of my sins passed, and effectual grace for hereafter to remain without stain of any sin, even venial, if it may be by the grace of thy Son. Let mine eyes be enlightened with the heavenly beams, that they may never slumber into this deadly sleep, and that mine enemy may never say: 
Psal 124.  I have prevailed against him. This gift, O happy virgin, will redound to the glory of the Majesty of thy Son, to the health of thy wearied Pilgrim, who honoureth & serveth thee, and by thy assistance desireth to serve with all his soul, that Lord whom thyself adorest.   

The Afterdinner, and Evening of the sixteenth day's journey. Of the seven Capital sins, commonly called Mortal, and of their Branches. CHAP. XXXVII.  
IN the Afternoon, and in the rest of the day, the Pilgrim shall persist upon the same matter, for though it be but sour to the taste, yet taken with a holy Meditation, and digested into the stomach of the devout soul, it helpeth much to deface and detest sin. He shall discourse upon the seven sins commonly called mortal, or more properly Capital, for being the heads, and springes of diverse others. They are, 
The 7. Capital sin.  Pride, Covetice, Lechery, Envy, Gluttony, Anger, Sloth; having so many virtues opposite to encounter them, Humility, Liberality, Chastity, Charity, Abstinence, Patience, 
The contrary virtues.  Devotion or Diligence.  
Pride is an inordinate desire of excellency, whether it reign within the soul only, or be manifested or discovered by words or works outwardly. This is the King of sins, altogether abominable before God, 
Aug. ep. 5●. Greg. 3. Mora. 31.  and the Capital enemy of all virtue; thence as from a pestilent root do all vices spring and take life, and especially these, Disobedience, Boasting, Hypocrisy, Contention, Pertinacy, Discord, and Curiosity.  
Covetice, is a disordinate appetit of having an insatiable thirst, making continually more dry, the more it drinketh: 
Basil. hom. in divites 117.  from thence come Treason, Frauds, Deceit, perjury, Disquietness, violence, inhumanity, and hardness of hart.  
Lechery is a disordinate appetite of pleasures of the body, she bringeth forth blindness of spirit, inconsideration, 
Isido. l. 2. de bono. 39  inconstancy, precipitation in affairs, self love, hatred of God, greediness of this life, fear ●n● horror of death and judgement, and despair of life everlasting.  

Basil hom. 11. de livore. Cir de zelo & livore.  Envy is a sadness or grief at the good of others, and hate of their prosperity, or good success; either of their Superiors because they cannot equal them, or of their inferiors, in that they would not have them equals: her daughters are, Hatred, Murmuring, Detraction, wicked joy of the evil, & wicked Grieft at the good of another.  
Gluttony, is an inordinate desire of eating and drinking; her children are Foolish mirth, lesting, Prating, Scurrility, Stupidity of senses, 
Greg. mor. 31.  and Understanding.  
Anger, is a disordinate desire of revenge, of whom do rise, Debates, Swellings, Contumelies, Clamours, Indignation, 
Bern. ser. de Asc.  Blasphemy.  
Sloth is a languour of spirit, remiss and flow to do well, 
Greg. 3. part. curae past. 10.  and a heaviness, and sadness in spiritual things: of her groweth Malice, Rancour, Pusillanimity, Despair, a loathing of necessary commandments, Euagations.  
The Pilgrim having this afternoon cast his eyes attentively upon these bodies and branches, upon these Captains and their companies and recommending himself in the evening with some particular prayer to God, the B. Virgin, & his good Angel, that he may be always assisted by their aid against these enemies, he shall look for lodging, and rest.   

The seaventeenth Day. Of the first sin which was of the Angels, and of the second which was of Adam, and of their effects: and of the sins of every one in particular, which maketh the third sort. CHAP. XXXVIII.  
WELL, to penetrate and discover the deformity of sin, and to conceive a du● hatred thereof, the Pilgrim shall bestow one day in the meditation of the effects of sin, therein clearly to see itself: for as by the fruit the tree is known, and the workman by his work, so is the malice of sin manifest by the evils thereof.  

The sin of the Angels.  The first point, shall b● to bring into his mind and memory the sin of the first Angel, and his Confederates in that faction, who having been created to the Image of God in estate of grace, and endowed with many excellent gifts of nature, rebelling afterward against their Lord and Maker, of such noble spirits as they were, were made Devils, & thrown headlong from heaven to hell, there for their rebellion to suffer the torments of everburning flames. Whereupon the Pilgrim using the light of his understanding, 
How to discourse of the sin of Angels.  to enlighten and move his will, and to stir it up to a detestation of sin in general, and to shame and confusion for his own in particular, shall thus discourse. If these divine spirits, and the most goodly and glorious creatures that were in heaven, for one only sin, were so turned and transformed from an extreme beauty, to a monstrous foulness and deformity; how abominable are those who commit many? Who do nothing else? Who are plunged in their vices, as Swine in their dirt? 
2. Pet. 25  And with what filthiness have I deformed my own soul by so many as I have committed? And if God spared not these noble Citizens of heaven, and servants of his own household, but hath cast them, as the Apostle saith, with chains of darkness into the dungeon of hell, reserved for that great day and general judgement, what entertainment may I expect at the hands of this sovereign judge, if I amend not my life?  
The 2. point shallbe appropriated to the consideration of the sin of Adam, which is the second sin in regard of the person which is man, differing in nature from the Angels: 
The sine of Adam  here the Memory shall represent to the Understanding the doleful fall of our first Fathers, and their honourable estate changed into a miserable exile & banishment: how Adam having been form of dirt, and quickened with a soul, bearing the Image and likeness of God, and Eve brought forth to the likeness of man, of one of the sides and ribs of Adam, suffering themselues to be persuaded by their capital enemy, did eat of the forbidden fruit, and suddenly lost the grace and favour of their Creator, the life of the soul, and all that they had good besides, the gifts of the Holy Ghost, justice, Charity, their right to heaven, and the immortality of their body. Our Pilgrim then shall behold them as present, driven out of Paradise, clothed in beasts skins, and from the place of pleasures and delights, cast into a country of death and malediction, 
Gen. 3.2.  in which they performed a long & severe penance, that is 900. years and more; and finally he shall consider, the great corruption, that hath come from this root, having like a general plague infected all mankind, and thrust thousand-thousandes of persons to everlasting death; out of which consideration, he shall draw light to discover the poison of sin, to hate and detest it.  

Every once proper sins.  The third point shall be to meditate in himself his own faults, which is the third sort of sin in regard of the person. here our Pilgrim calling to remembrance, his own enormities shall consider, that many thousands are in hell, that perhaps had committed but one of those sins, that he hath done himself: he shall think that many are condemned to the same hell of everlasting death for sins, less and fewer than his are, whereby he shall learn, how great the goodness of God is toward him, having thus patiently expected him to penance, and how great is the malice & malignity of sin, having moved and incited the infinite bounty so fare, as to ordain pains unspeakable for the grievousness of them, and eternal for the lasting to punish it withal. With which consideration being heat and warmed, he shall speak in his speech thus to our Saviour.  

The speech.  O soweraigne Lord and Redeemer of my soul, how great is the perversity of this monster, whose foulness thy light hath discovered to me in her effects: It made a revolt in heaven among thy domesticals, making them rebel against thee. It hath brought confusion and plagues to the families of Men, and hath marked them all, with her infernal brood; & her malignity was so great and strong, that there must be an eternity of punishments to chastise it: the infection so deadly, that the quickening, and life-giving blood was necessary to cleanse it. O mortal men, whereof think you, when you do the works of death? Where is your memory, not remembering what is passed? Where is your providence, not regarding what is to come? Where is your hart and wit, yielding your love to so monstrous and detestable an enemy? O sweet jesus, made man for my sins crucified for my sins, and raised again for my justice, pardon me my sins, which were too great to be pardoned, were not thy mercy infinite; and by the same mercy keep me from offending thee any more: give me tears to bewail those I have committed, & force to forbear hereafter, both which gifts are worthy of thee, and both most necessary to me. O Blessed Virgin yet again, 
To the B. Virgin.  now & always be my Advocate; it is the honour of thy son, that I may obtain my suit, and the salvation of thy poor and devoted Pilgrim.   

The afterdinner, and Evening of the seaventeenth day's journey. The effects of S nne, and diverse pains. CHAP. XXXIX.  
THE rest of the day the Pilgrim shall employ his hours to ruminate and repeat some particular effects of sin, the better to know and detest it: He shall see, how it made the chief Angel so impudent and wicked, 
The first exploit of the devil.  that with the first use of his language, he durst accuse his Creator of envy and malice, in that he had forbidden the tree of knowledge of good and evil, to Adam and Eve, that they might not be like Gods, carrying under the colour of this blasphemous calumniation, 
Gen. 3.  that poisoned ●art, wherewith he struck to death this poor ill advised woman, and by her, her husband Adam, & by him all mankind: he shall cast his eyes upon the envy of Cain, 
Gen. 7.21  which made him lift up his hand to imbrue the earth with his brother's blood; to the dissolution of all mortal men, together buried in the revenging waves of the universal Deluge; to the pride of the Babylonians building against heaven to their own confusion; the impurity of the five sinning Cities, drowned in fire and brimstone; the avarice of Giezi, 
Gen. 11.4 Gen. 19.25. 4. Pe●. 50. ●atth. 26 Luc. 16.19.  and of judas; to the riot of the rich Glutton, and other sinners, and sins. By the view whereof he shall conceive an immortal hatred, and shall firmly purpose to serve God withal his hart for the time to come, without ever offending him never so little willingly, and towards night having made some particular prayer to the Blessed Virgin, he shall think of his lodging   

The eighteenth day. A meditation of Death, the first effect of sin. CHAP. XL.  

To whom the remembrance of death is grievous, & to whom profitable.  THERE is nothing more unpleasant than the memory of death to them that do not live well: nothing is more profitable to those that desire well to govern their actions for to live and reign always; and therefore the Pilgrim shall help himself with the meditation of death, very fitly after that of sin the father of death. This meditation shall have all his whole and entire parts.  
The Prayer preparatory as always before.  
The first Preamble shall represent a man stretched on his bed, in the agony of death.  
The second shall demand grace to reap particular profit of this exercise.  
The first point shall set before mine eyes that decree and sentence of death, given by the supreme judge on the person of our first Father Adam: 
Gen. 3.  Thou art dust, and to dust thou shalt return again, and executed on the body of him, & all that have come of him, except Enoch, and Elias, who notwithstanding shall dye also in their tyme. And therefore S. Paul saith: It is ordained for all men once to dye. 
Heb. 9.17  Of this meditation he shall mark, that as there is nothing more sure and certain then Death, so also there is nothing more uncertain, than the hour and manner thereof, and the estate wherein it shall find the soul, 
Eccles. 9  whether in grace or in sin, when it shall dislodge and remove from her body. By which circumstance he must stir up himself to watch and seek all the means, and ways he can to put himself in good order and preparation, for fear of being surprised, and taken unawares by reason of such uncertainty.  
The second, shall be to consider the accidents, that do accompany this last conflict, 
The conflict of death.  as well in soul as in body, the remembrance of things passed, the fear of that is to come, the prickings of griefs and desires, the assaults of the Devil, the failing of our senses and faculties, the coldness of our members and the benumbing of all parts of the body, the dole and extreme anguish in the distress of death; all which things foreseen, will teach us what danger it is, 
Math. 25.  to defer our preparation to the concurrence of so many calamities, miseries, and infirmities, and to go buy oil for our lamps, 
What followeth after death: the soul saved o● damned.  when it will be time to enter into the bridegroom's chamber.  
The third point shall meditate, what followeth incontinently after death, which is the judgement of the soul, either to salvation or damnation; for she is either placed among the children of God, be it by passing by, if she need purgation, o● presently if she be clean, to enter into heaven & reign there for ever, or else carried away in company of the Devils to hell, there to suffer eternal torments, if she left the body seized with any mortal sin. The body in the mean time, is put into the ground for food to worms & serpents; his goods are parted to the living, who will make merry therewith, & perhaps will laugh at him, for having laboured so much for them.  
The speech shall be to jesus Christ in these words: O my sweet Redeemer, thou hast suffered death to deliver me from death, and hast overcome death, to make me conqueror thereof, grant me by this thy infinite charity, and divine victory, the grace to use and enjoy the benefit, which thy death hath brought to me, and so well to prepare myself against this combat of death, so valiantly to wrestle with it, 
Psal. 115.  and so happily to overcome it, that my death may be of those the Prophet speaketh: The death of his Saints is precious in the eyes of God; and not of those of whom the same Prophet saith: 
Psal. 33.  The death of sinners is most miserable. Thou saidst sometimes to thy Apostles and Disciples: Watch and stand ready, for the Son of Man will come at an hour, when you think not of him. And again: 
Math. 24. & 25.  Walk whilst you have light, least darkness do apprehend you. And again by one of thy Scribes: Do justice before thy d parture, 
joan. 12. Luc. 19 Eccles. 14.17.  for there is no food to be found in hell. These are thy advertisements most excellent, and most worthy of a prudent & valiant Capitaine, for they comprehend and teach all that is necessary well to defend ourselves, well to fight, and to overcome, well to live, and well to dye. Grant then, O my sovereign Lord, that I may follow this, point by point, & execute with a faithful and constant obedience, all that thy love & wisdom hath advised me for my salvation, that my life may be nothing but a prudent and continual preparation to death, & my death a door to life everlasting.   

The Afterdinner, and Evening of the eighteenth day's journey. diverse sentences of Death. CHAP. XLI.  
THE rest of the day the Pilgrim shall pass his time & way, 
Psal. 101.4.12.  meditating some sentences of the Scripture, or the holy Fathers written of this subject: As are, My days have sailed as a smoke, and my bones have withered and dried up like small sticks. My days have passed like a shadow, and I have withered like grass. 
job. 14.5.  And again: The days of man have passed, and the number of his months are in thy hands, thou hast set bounds which he cannot pass. 
1. Pet. 1.  And again: All flesh is grass, and the glory thereof like the flower of the field; 
Eccl. 9.12  the grass hath faded, and his flower hath fallen. And man knoweth not his end, but as Fishes are taken with nets, and Birds with snares, so are the children of men taken in an evil time, when it cometh suddenly upon them. 
Eccl. 9.10  And again: Labour, and do well with thy hands while thou canst, for in the grave whither thou goest, there is neither work nor industry, nor knowledge nor wisdom. 
Aug. l. 50 hom. 27.  Also: The gate of penance is open to us, and the day of death hidden from us, that by despair we do not increase our sins. Item: All the rest of our good and evil is uncertain, only death is certain. Item: 
Idem. de verb. De. serm. 21. de civet. l. 13. cap 10  All the time of our life is but a race to death. With th●se sentences and the like, he may also remember the happy death of many persons, Martyrs, and others, borne to heaven, dying to the earth; & of diverse wicked men, who by disastrous death have begun their hell in this world: and so he shall pass this day, and the next night, and every night after when he goeth to bed, he shall remember death and his grave, represented by that action and place; for sleep is the image of death, as the bed is the grave. Death is a long sleep, and the grave a long lying; sleep and the bed are transitory, death & the grave firm and lasting.   

The nineteenth Day, A Meditation of judgement, Particular and General. CAHP. XLII.  
AFTER death (saith S. Paul) followeth judgement: 
Heb. 9  After the death of every one in particular, cometh particular judgement; after the general death of all men, 
The Meditation of judgement profitable.  cometh the general judgement. The memory and meditation of these two is a strong bridle to hold men from sin, & a sharp spur to incite him to penance, and to prepare his pleas and books before he be presented to the examination of a judge so just, wise, and mighty, as he that must hear and judge him. Therefore the Pilgrim shall help himself with this consideration, to clear himself before the judgement 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 soul.  
The Prayer preparative as always before.  
The first Preamble for particular judgement, shall be to imagine a soul gone out of the body, 
Matth. 25.  as presented before God to be judged; and for the general, to behold jesus Christ coming in majesty, accompanied with Angels and Saints, to make a public trial and judgement of all mortal men, both in bodies and souls, and to reward or punish every one according to his works good or bad.  
The second Preamble shall demand a wholesome fear of this fearful day.  
The first point shall be to meditate the sentences of Scripture that make mention of that day with some great exaggeration of speech, as that: 
Sayings of this judgement 2. Cor. 5.10. Heb. 10. Psal. 142.2. job. 3. 2. Pet. 4.18.  We must appear before the Tribunal of Christ, that every one may receive in his body, as he hath done good or bad. And: It is a horrible thing to fall into the hands of the living God. The words also of David, who though he were an holy man, yet trembling at the expectation of that day, he said: Lord, enter not into judgement with thy servant, for none living can be justified in thy sight. And of job: What shall I do when God shall rise to judgement, and when he shall ask, what shall I answer? And of S. Peter; If the lust shall hardly be saved, where shall the sinner appear? With which sayings, the soul shall spur forward herself, saying: If the Saints have so feared this judgement, what shall I poor sinful creature do?  

The majesty of the judg.  The second point shall bring in consideration the quality of the judge, wise to know all, just to punish all, mighty to execute all his judgements and Decrees. Whose power none can escape, whose wisdom none can deceive, whose equity none can bow, 
Aug. l. de 10. chordis c 1. & 2. Innoc. l. 3. de civet. mundi.  and from whose sentence none can appeal, as the Doctors say. And if we tremble before a judge, whom we think will not be corrupted, what shall the Proud do before that judge, who infinitely detesteth that vice? What the covetous before the supreme bounty and liberality? The Lecher before Purity itself? What other sinners before him, who is the Capital enemy of all sin?  

The general iugement.  The third point shall set before our eyes that dreadful general judgement, whereof holy men speaking could not find words great enough proportionably to express the greatness of it. Sound forth (saith one of them) sound forth the trumpet in Zion, cry out on my holy mountain, that all the Inhabitants of the earth may tremble; for the day of our Lord comes, it is at hand, 
Seph. 1.4.15.16.  a day of darkness, and obscurity a day of clouds 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 darkness and obscurity, a day of clouds and tempests, a day of the sound of trumpets, and alarms. This is the day which properly is called, the Day of our Lord. The day of judgement, when the whole world shall be judged, when the justice of the judge shallbe made manifest to all the world, when the justice of the good shallbe published by open judgement in the full assembly of Angels and men, and rewarded with a crown of immortal glory. There (saith one Saint) shall be no complaint, 
Aug. l. 20. civet. c. 11.  such as often in the press of this world, saying one to another; why is this wicked man so happy in his wickedness? Why is such a good man unhappy and miserable in his virtue? Why do Robbers prosper, and poor Pilgrims have their throats cut? For than true felicity shall be reserved only for the good, and extreme and true misery reserved only for the wicked. This then is called the day of our Lord, all other days are the days of men, this which is the shutting up of them all, shall be our Lord's day; for therein he shall show manifestly the treasures of his infinite mercy and justice, making for his glory the heavens and earth to leap, & all the most strong pieces of his power, wisdom & bounty.  
O my soul tremble with fear, 
The Prayer.  at the remembrance of this fearful day; for if David, job, the Prophets, if the pillars of virtue have shaked, how great ought thy fear to be, poor sinful and feeble creature that thou art? With what sense & feeling shouldest thou meditate upon the holding of this day, the judgement of judgements, and the last of all? What wilt thou then do? What Advocate shalt thou have? Who dareth defend thee from this just judge, if he be offended with thee? How shalt thou hear the irrevocable sentence, when it shall be pronounced? What shalt thou do, if he condemn thee? O sweet jesus, keep me from thy wrath to come, if it please thee, and give me now a penitent hart, that may deserve both now and then, the voice of thy mercy. Let me in this banishment, suffer a thousand deaths, but at that day let me live with thee. Afflict me, whip me, cut me, burne, my soul, my life, my flesh, my bones, with all sorts of tribulation, persecution, travail and torments, but may it please thee to pardon me then for ever, O Lord. O Blessed Virgin my good Advocate, whom I often see represented in this judgement, by the pious pictures of the holy houses in the Church of thy Son, as suppliant for all mankind, entreat I beseech, O Virgin, for all and for me, who am of the number, and the most needy; and perform what the pictures represent. They signify that thou art now Advocate of mortal men, to the end, that at that day they may be out of pain and danger. Ask now, O B. Virgin for this is the time of ask, and mercy, and not then, when there shall be no question but of judging, rewarding, and punishing: ask, and in good time obtain for me, and for all those that seek unto thee: obtain for me, O puissant Advocate, the grace throughly to bewail my sins, virtuously to correct my faults, wisely to order my senses and actions, that at that day I may confidently behold the eye, and countenance of that sovereign judge set in his throne of justice, joyfully hear the sentence he pronounceth, and happily be placed on the right hand in the number of his beloved.   

The Afterdinner, and Evening of the nineteenth day's journey. The separation of the good from the wicked, after judgement. CHAP. XLIII.  
AFTER dinner the Pilgrim shall employ his devotion in meditating what followeth judgement; setting before his eyes, how the one sort take their flight up to heaven with jesus Christ, and his Angels, there to reign with him happy and blessed for ever. The other full of misery and anguish, broken-harted & desperate shall be swallowed down body and soul to the Centre of the earth, with the Devils whom they served, and having gone forward a while in this thought, he shall also in the evening make some prayer to our Lord, and to the B. Virgin his glorious Mother, to the same end with that before dinner, and shall look about to lodge himself in some place proper for a poor wearied Pilgrim to repose.   

The twentith Day. A Meditation of Hell. CHAP. XLIV.  
THE Pilgrim having purposed to cleanse his soul in this his Pilgrimage, and in good earnest to swear enmity for ever against sin, the better to move himself to penance, and to conceive contrition requisite for such an effect, he shall help himself with the meditation of Hell, the second death and reward of sin, as he helped himself hitherto with the meditation of the first death, and judgement. This is a thundering piece, 
Eccl. 7.40  to beat at the ears and soul of a sleepy sinner, and with a wholesome alarm to awake him, and make him take arms, and look to himself. Good men are also holpen thereby; for though they follow virtue rather for love then for fear, and serve God for himself, which is the service of true children, it profiteth them notwithstanding to meditate as well the punishment as the reward, drawing from thence matter to praise God in his justice and mercy, and to stir up themselves to serve him well.  
The Meditation shall have his parts.  
The prayer preparatory accustomed.  
The first Preamble shall represent an obscure, and dark bottomless dungeon in the Centre of the earth, full of horror and stench of fire, brimstone, and smoke, and souls enclosed in their bodies plunged in these flames.  
The second shall demand particular grace, well to meditate of Hell, for ever to avoid it. 
Hell most intolerable.   
The first point shall consider, that as there is nothing in this life more horrible than death, nothing so dreadful as judgement that followeth after: so nothing is more intolerable than Hell, and the punishments thereof: 
Matth. 8.33.22.24  There (saith the Scripture) is weeping & gnashing of teeth: there is the worm gnawing of the soul and never dying, and killing always without killing. 
Marc. 9.44.  There is the fire that never quencheth; there is the dark Country covered with the cloud of death. There is the shadow of death, where no order, but perpetual horror inhabiteth. 
job. 10.25 Apoc. 21.14.  There the portion of the damned is in a lake burning with fire and brimstone, which is the second death, where the wicked shall be tormented world without end.  
The second point shall represent the diverse sorts of pains ordained according to the diversity of sins; 
diverse pains for diverse crimes.  for notwithstanding the horror and disorder of this gulf, the order of Gods iust●●e nevertheless shall be kept, as the Apostle signifieth, when he saith, that he heard a voice from heaven, condemning the Lecher to pains, saying: 
Apec. 18.7.  Give him torments in that measure, that he hath had glory and delight in this life. Therefore there the Proud shall be oppressed with an extreme confusion and shame. The Covetous suffer an unspeakable hunger and thirst. The Adulterers buried in fire and brimstone, with an intolerable stench, and each of all their parts, and specially of those that have been instruments of their villainies. The Choleric and cruel shall have for their whips and scourges their own passions, and the fury of the fiends. The Gluttons, shall be served at the table of Hell, fed with serpents and toads, and drink of the cup of the wrath of God. The Envious, shall bear in their bosoms everliving scorpions, who shall sting them to an immortal rage. The Slothful, shall be beaten with the roads of his own recklessness, & vexed with a particular torment of body and soul. These shall be the proportions of every one, and all in general shall have the horror of that hellish company, of darkness, of cries, & howlinges one of another.  

The eternity of hell torments.  The third point shall be to consider that all these torments besides that they are unspeakable and continual, shall also be everlasting. This eternity is that, which giveth the form & the name of Hell to that hellish misery, and without it there should be no Hell of torments, nor paradise of pleasure. This shall be the great hartbreake to the damned, 
The cause of the damneds rage  and sting their soul with a raging grief that they shall suffer without ceasing, & they shall also see, without ceasing, that it shall always be so. They shall always pay the interest of their sins committed, and yet shall always be behind in errerages: they shall always pay, and their debt increase still, that which shall be passed, though it were ten million of ages, shall be reckoned for nothing, and the future time shall be followed, with another future as long as all Eternity.  
The form of this Eternity shall fly as a fierce fury, continually before their eyes, beating her unwearied wings; and hissing her horror into their ears, shall couch itself in the depth of their imagination, and graving there the mark and round circle of these eternal ages, shall breed therein the sting and immortal rage of a furious desperation.  
O sovereign bounty? What monster may sin be, that could so incense either thine anger, or thy clemency against it? O sin, how abominable art thou, seeing no pain is sufficient to punish and chastise thee, but eternal? O mortal men what think you of, when you defile your souls with the familiarity of this plague, this death, this confusion? Where is your wit, to lose glory, delight and riches of heaven, for a fond pleasure, for a foul delight, for a brutish vanity, with this inestimable loss, throwing yourselves headlong into everlasting damnation. O my soul, think hereof, delay no longer, think of it betimes; all time of repentance is good time, fly the danger of eternal evils, whilst the mercy of God inviteth thee, and doth promise thee help, and assistance, and recompense for thy labour. O my Lord, I will serve thee with all my soul, and withal my soul renounce all vanity; and do vow from henceforth eternal enmity to thy great and immortal enemy, who hath furnished so much matter to thy justice, to build these mansions of darkness, confusion & death. O Virgin, Queen, and Mother, most pure, most great, and puissant, further the desires of thy Pilgrim, and devoted suppliant, and by thy credit obtain that he may happily perform the good desires and designments, which thy Son his Redeemer, and Lord hath by thine intercession planted in his hart.   

The Afterdinner, and Evening of the twentith day's journey. Other Meditations of the pains of the damned. CHAP. XLV.  
THE two other parts of the day shall be employed in the consideration of the infinite number of souls lost, 
The lost souls.  since the beginning of the world unto this time: also an infinite number that daily are, and will be lost from this time to the end of this world: Souls, alas, lost, dead & deadly groaning in the gulf of their torments, biting their tongue for fury, that seek for death, and cannot find it; 
Apo. 18.10.  being buried in the bowels of death itself, dying always and yet cannot dye, living always, and yet cannot live; that curse the day of their birth, and the name and memory of their progenitors, detesting the earth they so much loved, the heavens and the stars that they could not see; and fo●●ul measure of the● impiety, they blaspheme the Majesty of thy Creator, and have no rest neither day nor night. All things are to them affliction, all is night and darkness, all is gall and bitterness, all tears and gnashing, all grief and despair. Death can neither end them, nor overcome them, & wheresoever they cast the eyes of their understanding they find themselves on every side compassed and enclosed with the bars of eternity, without all hope, not only to escape out of the prison of this doleful and lamentable being, and worse a thousand times then not being at all, but also to have ease or respite. By this consideration the Pilgrim shall learn more and more the malignity of sin, and shall harden himself to the hatred thereof: and at night he shall yield thankes to the mercy of God, for the time, and respite he hath given him, with a thousand means to do penance in this life, and to abstain from sin, that he might avoid these pains reserved for sinners in this everlasting prison. And after he hath in good time taken up his lodging, to prepare himself with leisure, to the last meditation of his third week, and the day of his arrival.   

The one and twentith Day. Of General Confession, and of the parts of Penance. CHAP. XLVI.  
THIS one and twentith day is the last of the first part of this Pilgrimage, wherein the Pilgrim must prepare himself with his best endeavour to penance, & purgation of his soul, which is the end of this part, the more worthily to appear in the house of the B. Virgin that he goeth to visit, a Virgin of purity, mother of purity, and Queen of purity. This preparation shall be in the chief foundation, and exact and entire confession of all his sins since his last Confession, or if need be, 
To whom general confession is necessary.  generally of all his life, since his years of discretion, or from some other markable time.  
This is the Confession commonly called General, necessary to him that was never so confessed, or was ill confessed, either by concealing any mortal sin willingly, or for want of good disposition necessary to a Penitent, that is, without sorrow for sins committed, 
Sorrow and purpose of amendment necessary.  or firm purpose of amending, or for having been confessed to such as wanted either knowledge to help him, or authority to absolve him: to others that have been daily confessed, this general is not necessary, yet to them also it is profitable; for thereby gathering as it were into one heap the multitude of our sins, we procure a confusion so much the more wholesome, by how much it is greater, 
The profit of general confession.  by the viewing of our sins thus altogether, and make us more ready and prompt to satisfy by good works, & more capable of the mercy of God by our humility: it stirreth us up more effectually to the love of God, making us see his long patience, having so long time mercifully supported so many faults of ours. It giveth means to repair our negligences which might perhaps have happened in the precedent Confessions, and putteth the Conscience in great peace, joy, and tranquillity for afterward. And therefore it is good to use it often, namely from year to year, not of all their life, but of the sins of that year, though they have been often confessed within the year; but that it be done always with the counsel of a sage and discreet Confessor. The Devil who is Father of the Proud, hateth all confessions of Christians, 
Why the Devil hateth confession.  but specially those who do more humble the devout soul, & put it in better estate, more easily to obtain pardon and grace, & therefore as a crafty and malicious workman, he withdraweth them by fear and shame, as much as he can, and by other lets, whereof the Pilgrim must take good heed, and arm himself with a strong resolution, to break courageously, through all the snares of this deceiver.  
There is also another Confession general in another sense, 
General confession in common, before chap 8. in the Pilgrim's preparation.  when one confesseth to God without a Priest, which may be called General, which should be made often in the day, with the ordinary Confiteor, or otherwise, as we have said before. This we speak of here, is the General Sacramental. But whether the Pilgrim maketh this General, or else having made it already, confesseth now, since his last confession, he must upon so good an occasion exactly cleanse his conscience of all sin, and therefore to prepare himself, well, he shall bestow that morning in the meditation of penance, well to do it, in confessing himself, and attending to other good works: his Meditation shall have the whole and entiere pares.  
The accustomed prayer preparatory.  
The first Preamble shall represent Adam, and Eve, put out of Paradise to do penance all their life long: and our Saviour, and his Precursour Saint john Baptist, 
Matth. 2.1.4.17.  beginning their preachings to men, themselves having ●●ad all their life in penance.  

What penance is.  The first point shall show, that penance is a Sacrament, wherein the sinner duly confessed and contrite, receiveth absolution of his sins, which power of absolving was given to Priests by jesus Christ, 
Conc. Tri. sess. 4. c. 1 & Can. 1. Conc. C●st. sess. 15. Ambr. l. 1 de Poenit. c. 2. & 7. Conc. Tri. sess. 14. c. 6. Can. 10. joan. 20.  when he said to his Apostles, & in their person to all Priests: Receive the Holy Ghost, whose sins you forgive, shall be forgiven, and whose you retain shallbe retained. And again: All that you bind in earth, shall be bound in heaven; and all that you lose in earth, shallbe loosed in heaven. It is God then, that absolveth, by the service of the Priest, and not the Priest by his own power.  
The second point shall note, that to obtain the fruit of this Sacrament, and to be reconciled to God, three things must be done. The first, to leave and detest his sins, and make a firm purpose to sin no more; for such is truly contrite. The second, to confess. The third, to satisfy; for as we have offended God in three sorts, by hart, by word, & work, so by the same means we must recover his favour & grace, as the Scriptures, 
Psal. 50. 1. joan. 1.  and the Holy Fathers do teach us: Thou shalt not despise a contrite and humble hart; this is the first. Let us confess our sins; this is the second. Redeem thy sins with alms; this is the third. 
joan. 4.  So it is said, that the Ninivites turned themselves to God, cried unto him, clothed themselves with hair and fasted. 
Luc. 15.  And the prodigal Child rose, cried Peccavi, and submitted himself to punishment. S. Chrysostome saith: Contrition is in the hart, 
De poenit. t●ni. 5.  Confession in the mouth, and all humility in work. This is perfect and profitable Penance. And S. Augustine: God healeth those that have a contrite hart, healeth those that confess, healeth those that punish themselves. 
In Psal. 146.  The other holy Doctors and Saints writ in the same stile.  
The third point shall first consider that the detestation & hatred of sin required to contrition is grounded in the love of God, 
True penance founded in the love: of God.  and not in the fear of hell, or other temporal evil, that is to say, the Penitent must be sorry that he hath sinned, because he hath offended his Creator, not that he hath incurred punishment of justice; to purpose also hereafter to avoid sin for the love of God with a filial fear, and not for any other evil, which shall be a servile fear.  
In the second place, he shall renew in his memory, the principal qualities of true Confession, which are, 
Conditions of true Confession.  that it be whole and entire, that is, of all his sins he can remember, since his last confession; that it be Simple without affectation of superfluous or choice words; also Faithful, declaring his sins with their circumstances in truth, as before God who seethe all; accusing, not historically, that is, in way of accusing ourselves, and not as telling a tale or story; and finally Humble and respective, as coming from a contrite and an humbled hart, accusing itself before the Majesty of so great a God offended, and ask pardon.  
In the third place he shall note, 
Satisfaction a mark of the goodness and justice of God.  that Satisfaction which maketh the third part of penance, doth not any thing deerogate to the Passion of our Saviour, but doth honour it more; for this Passion hath truly satisfied for us, paying for us to the divine justice, that fine which we could not pay, to deliver us from eternal 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 work miracles, not only by his own hands, but also to give power to his servants to do the like, so is it greater glory to our Saviour, to make his servants works meritorious & satisfactory, then if himself alone had merited and satisfied. But in tne end of the reckoning, as all good comes from him, as from the first fountain and spring, so all the praise of our satisfaction will redound unto him, as to the last end.   

Prayers and thanksgiving to God, and the Blessed Virgin. CHAP. XLVII.  
O Lord behold me at last arrived by thy favour at the place I have long desired, there to cleanse the spots of my soul, and to beautify it with the merits of thy precious blood, and to offer myself to thy service for ever, with a full and faithful hart. This is my intention & end: it is thy grace and favour, that must secure my intention, and crown my end; the good of thy assistance, and the crown of my end, shallbe thy glory. O glorious Virgin, I shall this day see that happy and holy house, magnifical with thy greatness; may it please, that it may be to thy Son's honour, and thine, & to the health of thy humble and devoted Pilgrims soul. Going out of his lodging in the morning after his meditation, he shall sing the Canticle following, as continuing to ask the aid & help of the B. Virgin, and stirring himself up to go forward with a great courage.  

A Canticle to the glorious Virgin Mary.  
Of Gods own Son, O Mother glorious,  
Hear my voice, O Mother gracious:  
Hear my sighs, hear my prayer,  
Obtain the grant of my desire.  
My groaning voice doth tell my grief,  
My instant prayers require relief:  
To heaven I sigh with eyes all weeping,  
Heaven I seek the land of the living.  
Obtain me grace to tread always  
The steps of Saints, and not to stray:  
To walk on earth, strait and even,  
True Pilgrimlike the way to heaven.  
To see the Chamber that lodged Christ,  
And then thy glory in the highest.   
This being done he shall make haste to come, if he may soon enough, to hear Mass at that holy Chamber, and to have all the after noon free to prepare himself to Confession: and as soon as in his way he shall have discovered, and discerned the house of Loreto, he shall kneel down, saluting the B. Virgin, according to the custom of Christiah Pilgrims, which is to salute the places of their Pilgrimage, as soon as they see them. So the Christians going to recover the holy Land, prostrated themselves at the first sight of Jerusalem; he shall therefore salute this noble discovery, greeting the B. Virgin, and saying: O sacred Virgin, honour be unto thee, honour be unto thee Marry full of grace, who hast happily brought me hither. O happy hour in which I begin to see that little palace of my great King and Redeemer, and of his glorious Mother. O heavily house, when shall I kiss the threshold of thy door? The walls of thy house, and within the walls admire the wonders that have made thee admirable? And having said this, he shall sing Te Deum, 
Thanks giving at the arrival at Loreto.  and being come unto the place, as he shall feel himself comforted and ravished, he shall say in thanksgiving: O holy Virgin, Holy Mother, Virgin of Virgins, Mother of jesus, Mother of Grace, most pure, most chaste, most inviolate Mother without touch, immortal thankes for thy favours, ptaise, honour, and eternal glory for thy benefits; immortal thankes be to thee for that by thy intercession, I am happily arrived at this long desired place; and that with mine eyes, I see the house I have so much longed and sighed after. Perfect and finish to my good, O gracious and faithful Advocate, that which thou hast begun in me, and procure, that to the praise of thy dear Son my Lord and Redeemer, I may cleanse my soul from all sin, and so holily bestow my days in this holy Temple, that I may departed stored and enriched with all such means as shall be necessary form to perform the rest of my way, as well for my return to mine own temporal house & home, as of my great Pilgrimage to the country of heaven; and this being said, he shall hear Mass and Matines of that morning.   

The afterdinner, and Evening of the one and twentith day's journey. Of choosing a good Ghostly-Father, or Confessor. CAHP. XLVIII.  
IN the afternoon having visited the most markable places there, and having used some prayers, 
To choose a good Confessor.  he shall choose some pious Priest, learned and wise, and one who must be his spiritual Father, judge, and Physician, to confer with him about the estate of his soul, and to appoint a fit hour to make his Confession at evening, and shall for that time attend to the examen of his conscience for his Confession at the appointed hour, and shall prepare himself to receive the next morning the Blessed Body of our Lord and Saviour. Before the examen he shall demand the assistance and grace of God by this, or the like prayer.  

A prayer to be said, before the Examen which is made before Confession.  
LORD God, who making me according to thine own Image and likeness, hast given me memory, principally to remember thy good, and mine own evil; to thank thee for the one, & cry mercy for the other, and confess them; grant me by thy holy mercy, 
Eccl. 38.15.  thy grace with the fruit of compunction to bring before thee all my years in the bitterness of my soul, and to show myself to myself, and lively to represent to the eyes of my soul, the estate of my life passed, the benefits I have received, the sins I have committed, in thought, word or deed, against thy holy Laws and Commandments, by Pride, Covetise, Impurity, Envy, Gluttony, Anger, Sloth, with my eyes, ears, and other my senses, & give me throughly to know the wounds and defects of my soul, that I may faithfully confess them, and by confessing be pardoned, cured and strengthened, to serve thee my Lord and my life, better than hitherto I have done. And this I desire by the merits of thy Son jesus Christ, who liveth and reigneth with thee in the unity of the holy Ghost, for ever and ever. Amen.    

Of the examen before Confession. CHAP. XLIX.  
THIS examen must be so much the more exact and diligent, by how much the longer the time is that must be examined, as ten, twenty, thirty, or more years. It is performed in running over the ten Commandments, the seven Capital sins, the five senses with the circumstances. The particular calling of every one, as of Clerk, Priest, Religious, Magistrate, Soldier, Prelate, Superior, Advocate, Physician, Artificer, every one, beside the general duty of a Christian hath proper points of his own particular calling, which he must look over, if perhaps he hath failed in any of them.   

How he must examine his Conscience for Confession. CHAP. L.  

An examen upon th' Commandments.  HE shall therefore examine himself upon the first Commandment, searching if he hath thought, spoken, or done any thing against faith, hope, or charity, which he oweth to God. If he hath doubted in any point of the Catholic Religion, or spoken against it, read any heretical books, or had any familiarity with Witches or Soothsayers: and finally if he hath served God, with all his hart & soul, as this first Precept importeth. He shall do the like in the second, and the rest; running over the Capital vices, called Mortal, 
Of the mortal sins.  he shall examine himself in his conscience, if he hath had any thought in presumption, if spoken any vanity, shown any pride, & so in the sin of Covetise, and the rest. Of the five senses he shall remember if he hath abused his eyes by any curious or lascivious looks; his tongue by speaking detraction, 
Of the 5. senses.  or his ears by hearing it, and other vain things, and so of the other senses. If he be a Churchman, besides that which is common to all Christians, he shall consider in particular, how he hath carried himself in his estate, if he hath assisted at divine service, if he hath said his Canonical hours, if he hath learned what is required to his charge, to hear confessions, say Mass, preach. If he be Religious, 
Religious  he shall call his consicience to account about his Vows, and rules; if he have been a proprietary, against the vow of Poverty; if he hath committed any thing against Chastity, or hath been disobedient. If he be a Prince, 
Prince.  whether he hath maintained the honour of God, if he have kept justice, if he hath governed like a Father, 
Gentleman.  or grieved his people. A Gentleman, if he hath done wrong to his neighbours, or abused them. If he be a Magistrate, Counsellor, Precedent, judge, if he have diligently examined the right of every one, 
Magistral judge.  and justly rendered every one his own; if he hath taken bribes or judged against his conscience. If he be a Consul, 
Consul.  or chief Magistrate of the City, if he hath been willingly, or negligently wanting to the public good. An Advocate, 
Advocate.  if he hath undertaken the defence of unjust causes, or if he hath faithfully defended the right. A Proctor, 
Proctor  if he hath dealt truly with his Clients, if he hath not used craft and cunning in prolonging suits, and hindering the course of justice. Capitaine, 
Captain  if he hath kept, & caused to be kept the military and martial laws, if he hath faithfully served his Prince, if he hath been cowardly, or stricken any wrongfully. A Soldier, if he spoilt poor men, 
Soldier.  if he hath been true and faithful, if he hath beaten or killed any man in villainy out of war. If he be a Superior or Prelate, 
Superior.  whether he hath commanded justly and prudently, if he have been arrogant or impious in his charge. A Regent, or Master, if he have diligently and faithfully taught his scholless, 
Scholar.  giving them in word and works example of virtue. A Scholar, if he hath lost his time, or kept the laws and order of the School. 
Physician.  A Phisitain, if he hath been diligent and faithful in attending his Patient, if by his fault any have died, 
Apothecary.  or fallen into any inconvenience of body. An Apothecary, if he hath made his Medicines of sound & entire Drugs, not sophisticated, if he hath faithfully followed the Physician's bill. 
Surgeon.  A Surgeon, if he hath been negligent in attending his hurt and sick patient, if he hath prolonged the wound to get more money, 
Merchant  and fill his purse. A Merchant, if he hath sold to dear, or used false weights or measures. Printers or Bookbinder's, 
Printer. Bookebinder.  if they have printed, or sold pernicious, heretical, wanton, or diflamatory libels. Artificer, if he hath done his work fraudulently, if he hath filched, wrought upon the holy days: 
Artificer.  and thus of other estates. Women and Maids shall also particularly examine themselves about the vanity of their apparel, their too much speaking, or speaking evil, of their too much care of their corpse, of impatience, choler, covetise, of the goods of this world, and of other vices more familiar to their sex. The Penitent shall discourse over all, and shall note wherein he hath failed, and shall make as it were a table of his sins, and kinds, in his memory, or in paper to confess them. This examen being thus made, he shall say the prayer following, immediately before he goeth to Confession.   

A Prayer to say before Confession. CHAP. LI.  

Mercy ready for the Penitent.  ALMIGHTY God, who desirest the conversion and life of a sinner, and not his death and perdition, and hast promised the grace of thy benediction and mercy whensoever and how often soever repenting, and confessing he shall cry thee mercy with an humble and contrite hart, give me if it please thee, a firm voice & tongue to confess the sins I remember, and say wholesomely before thy secret Tribunal with the Prophet: I have sinned, and done ill before thee alone. 
Psal. 50.5  Take from me all fear, and vicious shame, that I may freely, simply, purely, and entirely discover all the faults, wounds, & griefs of my wounded soul to him, whom thou hast given me for Lieutenant of thy justice, for the judgement and remission of my sins. And if I have dared with a damnable boldness to incense thee with thousand of sins, that I may dare also now with an humble confidence to confess them, to ask and receive pardon, in the name of thy Son jesus Christ, who liveth and reigneth with thee, in the unity of the holy Ghost, for ever and ever.   

The order we must keep in Confession. CHAP. LII.  
THIS prayer being said, and his sins noted, he shall present himself at the place, and hour appointed, to the Priest, and having asked and received his blessing, shall say his Confiteor. unto mea culpae, and shall begin to confess his sins, according to the order of his examen, and memorial, running over his whole conscience faithfully, purely, simply, humbly, and without affected ceremonies of words, or gestures; without accusing any other to excuse, or diminish his own fault, without telling what he hath not done, but accusing himself alone, and only of his sins, with the greatest sense and feeling of devotion, and compunction that he can: and after he hath told all in his memory, he shall make an end of his Confiteor, and desire his Ghostly Father to ask him, and to bring into his remembrance, what he might have forgotten, and this done he shall receive of him penance & absolution, and shall prepare himself all the rest of the day, and some part of the night to communicate the next morning, and going from the place of Confession, shall for thanksgiving say this prayer following.   

A prayer to say after Confession. CHAP. LIII.  
O sweet jesus, the true Physician, & healer of my diseases, the true life and peace of my soul, the true solace of my hart, I humbly thank thee for all the benefits I have received of thee since my first being, and namely for this last, whereby thou hast given me means to cast myself at thy feet, to ask thee mercy, & reconcile myself unto thy Majesty justly offended with my faults, and to revive in me the joy, and riches of thy good favour and friendship. Alas, O my soweraigne Saviour, what had become of my poor soul, if thy justice had according to my demerit, drawn her out of this body and life, in so miserable a plight, all covered and infected with the spiritual leprosy, dead in sin, buried in her filth, abominable before thine eyes, a mark for thy fury, a prey to death and eternal confusion. O my Redeemer, immortal thankes be to thy infinite mercy for this great benefit: & since thy mercy hath no bounds, add also, O sweet jesus, to this benefit, the firmness of a holy perseverance, whereby I may always preserve the Temple of my soul & body, pure & neat from all filth & ordure of sin. Conserve, O Lord, the house thou camest to purify, 
2. Mach. 14.36. Psal. 50.5.  by the light & heat of thy holy Spirit: cleanse it, beautify it always more and more, and more and more wash me from my sins, purge me of my sins, & give me grace, that as I have hitherto served the Flesh, the World, and the Devil, the most cruel enemies of my good and salvation, so I may with all my force, love, honour, and serve thee for hereafter. O my life, my Creator and Saviour descended into earth, and made man to seek me poor strayed sheep, and make me participant of thy deity; ascended also up to the Cross, there to shed thy precious blood, to wash and cleanse me, there to dye, to give me life: Grant, O Prince of mercy, that for all thy benefits I may afford thee an humble & an entire service unto my last gasp; to live after this mortal sojourning eternally with thee, and to glorify thee in heaven, where thou livest and reigning with the Father, in the unity of the holy Ghost, for ever and ever, Amen.  
This shallbe the shutting of the 21. day, and third week, finishing the first period of his pilgrimage, the which representeth as we have said the life of those which begin the way of virtue, the way of Purgation, by virtues purgative. In the morning the Pilgrim shall begin his second part, which representeth the estate of those that are gone forward, and advanced in the way of perfection and light.    

THE PILGRIMS ABODE AT LORETO.  

The two and twentith day, and the first of his abode. A Meditation upon the holy Eucharist. CAHP. I.  
FOR the meditation of the first day's journey of this second Part of his Pilgrimage, the Pilgrim shall fitly take the subject of the Eucharist; for he cannot better begin to honour this holy place, then with so holy an action, nor more refresh & solace the travail of his pilgrimage, then by this refection, nor better open the door of his soul to the light of the Holy Ghost, then by the receiving of such a Sacrament; and this should be the first meal, and the last banquet of every true Pilgrim; he shall make his Meditation early in the morning at the holy house with these parts.  
The prayer preparatory accustomed, shall demand grace to direct all his actions to the glory of God, and salvation of his soul.  
In the first preamble he shall set before his eyes the history of the two Pilgrims, 
Luc. 14. Aug. epist. 50. ad Paulin.  who first of all other Christians received at our Saviour's hands after his resurrection, in the village called Emaus.  
The second shall demand a special light, well to penetrate the majesty and profit of this mystery.   

The first Point, Of three figures of the Holy Sacrament. CHAP. II.  
THE first point of the meditation shall contain three old Figures, 
Gen. 14.18.  among diverse others, of this B. Sacrament. The first is the Sacrifice of Melchisedech sometime King of Salem, and high Priest, who entertaining Abraham, as he returned victorious from the battle, offered to God, Bread and Wine, in thanksgiving for the victory, blessed him and refreshed him, and his company, 
Our Saviour the true Melchisedech  in figure of the Sacrifice of the Body and Blood of jesus Christ, the Christian Eucharist, which the same jesus Christ, the true Melchisedech, the true King of peace, and high Bishop did institute and ordain, when in his last supper he did communicate his Apostles, giving them his Body to eat, under the figure of Bread, and his Blood to drink under the figure of Wine, after the order, and form of the Sacrifice of Melchisedech, and making them his Vicars and Deputies, commanded them, and their Successors in their person, to do the same, 
Luc. 22. 1●.  and to continue this Sacrifice and Supper in his name & remembrance: which hath heene always performed hitherto, and shall be always hereafter unto the world's end. For as jesus Christ is Priest for ever, after the order of Melchisedech, and not of Aaron, whose Priesthood together with the sacrifices were ended and fulfiled on the Cross; so his Sacrifice according to this order of Melchisedech shall be perpetual and everlasting, in yielding of thankes to God, and in the feeding and refection of Christians the spiritual children of Abraham, 
Psal. 109.  fight in the Church here militant on earth, and shall one day triumph altogether in heaven, returning conquerors from the combat.  
The second Figure is the sacrifice of the Paschall Lamb, which was ordained the night before the deliverance of the Hebrews, 
Exod. 12.  from the captivity of Egypt, and continued in remembrance of this great benefit, until that our Saviour, the true Lamb, did institute our Eucharist of his precious Body and Blood, in the evening before his Passion, and our Redemption, and shall continue as a memorial thereof until he come again; not to be judged and condemned to death as he was at his first coming, but to judge the world, by the weights of their works, to kill death for ever after, and to deliver his children from all evil.  
The third Figure is the Manna, 
Exod. 15.16.  given from heaven to the Hebrews, whilst they were Pilgrims in the wilderness, walking towards the land of promise; even so the Eucharist, the true bread of heaven, and the true drink, is given in the Church of God, for the solace and sustenance of our souls, in the desert of this world, and for our provision and food, until we be brought to the land of the living in heaven.   

The second point, Of the Majesty of our Saviour in this Blessed Sacrament. CHAP. III.  
THE second point shall be to meditate in this Sacrament, first, the power of our Saviour, 
Power.  converting by his almighty word the Bread into his body, and the Wine into his blood. Second y, the goodness of the same Saviour, who having given himself a price and ransom for our Redemption, 
Goodness.  hath also vouchsafed to give himself for food, and to unite himself with his creature, soul to soul, body to body, in the straitest manner that can be imagined. Thirdly, the divine wisdom, 
Wisdom.  seasoning and tempering this precious food in so familiar and easy a fashion, under the form, and taste of bread and Wine, of the one side facilitating our senses to the taking of his flesh and blood without horror, and on the other side instructing our faith to understand and acknowledge the union of faithful Christians, made hereby one Bread, one Body, one Blood, one Flesh in jesus Christ, to the likeness of material Bread, which is composed of diverse grains, and wine made of many grapes, as our Doctors do expound.   

The third point, Of the effects of this Holy Sacrament. CHAP. IU.  

The effects of B. Sacrament. S. Tho. 3. quest. 79.  THE third shall be to consider the effects of this divine mystery, which are many. The 1. whereof is to Quicken and give the grace of God, the life of the soul, as our Saviour saith: He that eateth me shall live by me. The second, to Nourish, and increase the same grace, even as corporal meat maintaineth life, 
joan. 6.  and maketh the body to grow. The third, to Enlighten the spirit, as appeareth by the first Communion which our Saviour after his resurrection gave unto his two Disciples at Emaus, by the which their eyes were opened, & they knew their Master presently, 
Luc. 24. Aug. epist. 59 ad Paulin.  whom before they knew not, & they believed that he was risen again, whom they thought had been still in his grave. The fourth, to Unite the soul with God, and with our Neighbour, and to dissolve all enmity and discord; so teacheth our Saviour: He that eateth my flesh, and drinketh my blood, 
joan. 6. Act. 4.31.  remaineth in me, and I in him. An effect which did manifestly appear in the first Christians, who received every day, of whom it is said, that they were one hart & one soul. The fifth, to Enkindle devotion, and Charity towards God and men, even as bread and wine doth increase the vital spirits, and heat the body. The sixth, to Extinguish, & quench the concupiscence of flesh, and to preserve from sin, as a remedy against the flesh of our first Father Adam, by the which men were defiled, and made prone to sin. The seaventh, to Fortify and strengthen us against all the storms and tribulations of this mortal life; David prophesying of this effect, said: Thou hast provided a table for me, 
Psal. 22.5  against those that trouble me. So we read that the Prophet Elias persecuted by Queen jezabel, and constrained to fly through the desert, 
3. Reg. 19  sustained the travail of forty days and forty nights with the refection of that bread which the Angel had brought him, which was a figure of this our Angelical bread, the flesh of our Saviour. The eight, to Content, fill, and rejoice the soul, which of itself cannot be satisfied or filled, or find any firm or solid repose in things of the earth, although she had them all alone: even so Christians in the beginning of the Church, made no reckoning of riches, but rejoiced in possessing nothing, and in suffering some thing for the name of jesus. The last, to Bring to everlasting glory; for this deified Flesh, holily and devoutly received, breedeth in the soul, an insatiable desire of her heavenly Country, and transporteth, and carrieth the hart and affection to heaven, and giveth to the body a seed of the glorious resurrection, which is signified by the words of our Saviour: 
joan. 6.54  He that eateth my Flesh, and drinketh my Blood hath life everlasting, and I will raise him again at the last day. After these considerations, the Pilgrim shall admire the greatness of this gift and benefit, and in his admiration shall say this prayer following.   

A speech to God, and thanksgiving. CHAP. V.  
O My sovereign Lord, and sweet Redeemer, I behold in all thy divine works, and especially in the Sacrament of thy Blessed Body, that thy power is infinite, that thy wisdom is a depth, thy bounty a sea without bottom or bounds; thou hast made all this visible world of nothing for the use of man, thou hast allied thyself to the house of Adam, 
The liberality of our Saviour.  and taking thereof a mortal body, and matching, and marrying it with thy divinity, wast made man to make man God, thou hast given this body on the Cross a ransom for our redemption, & not content with so great a liberality, hast also left it in this mystical Table of thy Church, for the nourishing of our souls, and the resurrection of our bodies, tying thyself with this second band of love and charity never heard of, with all & every one of thy members. What shall I wonder at in this mystery, and gift? Thy almightiness? 
His power.  Who hast so wonderfully changed this common and mortal bread, into thy glorious and immortal Body, by the same authority and power, wherewith it made the whole world of nothing, but with greater marvel and miracle; for this Body is more worth than a thousand worlds. Shall I admire thy wonderful wisdom, 
His wisdom.  which in the heavenly Table of this thy body, dost teach us Faith, Hope and Charity, Humility, Obedience, Prudence, Chastity, Fortitude, Piety, Meekness, and all other goodly Christian virtues. And whereas other bodies could not nourish ours but for a time, this Body duly received doth feed, and fat the soul with spiritual riches, 
His bounty.  and poureth into our flesh the seed of immortality. Shall I admire thy infinite bounty, in making us this present of thy Body, a present that surpasseth the price of all things created, a present of thine own self, of infinite value, for with the same Body thou gavest us thy soul and deity, which are inseparable companions, and therefore in this holy Table, we have a lively figure, and pledge of the future felicity, which shall be to live in heaven of thyself, and to enjoy the immortal food of thyself: what shall I then say of this banquet, O my Redeemer, but only that I am oppressed and overwhelmed in the consideration of thy infinite power, wisdom, and goodness! O dear depth! O sweet Saviour, what wilt thou work in them, who have this grace to receive thee holily? Do me, sweet jesus, this favour, thus to eat and receive thee, and to see myself always drowned in the depth of thy infinite charity.   

How to Hear Mass. CHAP. VI  
HAVING finished his prayer, he shall hear the divine Office, and go to Confession if he need, and shall hear Mass to receive afterward, which to do profitably, it is good to know the manner that every Christian must keep to hear it well.  

Purity & devotion to hear Mass.  First he must have his soul not only pure, as much as may be from sin, but also prepared with a special devotion; for sin is a general bar to all blessings, and therefore whosoever will fruitfully assist the divine mysteries, & get good by hearing or dealing with them, he must be cleansed from sin by Confession, and if he want means thereto, by holy contrition and sorrow for his faults, with purpose to confess at his next commodity, as we have said elsewhere.  

Attention to help devotion.  Secondly, he must be attentive to every part thereof, to enkindle devotion. Our Pilgrim, as also any man else that loveth piety, shall consider three things, which he must have learned in the Cathechizme school. 
Mass the chief action in the Church.  The 1. that Mass is the most noble and high Action that is, or ever was done in the Church of God; for it is the sacrifice of Christians, a sacrifice of all sacrifices, the verity and unity of all the old ones in the law of Nature, and of Moses, 
Old sacrifices gave no grace.  which were but figures and shadows hereof. In those were only the bodies of bruit beasts, & other offerings of small virtue or value, as which could not forgive sin; in this is offered an unbloody sacrifice after the order of Melchisedech, that very body which was offered on the Cross in a bloody sacrifice, after the order of Aaron; 
Chrys. ● c. 6●. ad po. ●nti●● 〈◊〉 13 in Mat  the body not of the creature, but of the Creator; the Body of God, of inestimable value; the Body whereby the sovereign justice was fully satisfied, & the whole world redeemed, and wherewith the souls of the faithful are nourished, and their bodies quickened, and in which the world shall be judged; that Body which maketh an offering most highly acceptable to God, and most profitable to his Church, because it is the body of his Son, by the which he hath been most highly honoured, as also because it was offered by the same Son himself, whose vicar only the Priest is; as in Baptism, and the other Sacraments, wherein our Saviour as the first cause, worketh, baptizeth, confirmeth, absolveth by the means of the Priest, as by an instrument: and this being the body of God, there is also his soul and deity, and all the Court of heaven, to honour the body of their King.  
The second thing which the Pilgrim shall consider, is the admirable manner whereby this Body is made present upon the Altar, and there remaineth present; 
How the body of Christ is present in the Mass  for it is not by any natural or common cause, but as we have said, by the almighty word of our Saviour who made the world of nothing, the which word doth transubstantiate the Bread & Wine into his Body and Blood, that is, make the substance of his Body succeed the substance of Bread, which departeth: there remaineth notwithstanding the colour, taste, and other accidents of Bread and Wine, under the which, as under a veil, the Body and Blood of our Saviour are present as long as these accidents remain in their being which are so many wonders above nature, as there be sorts of things therein, 
The profit which the well disposed soul receiveth of the Mass.  and so many testimonies of the infinite power, wisdom, and goodness of God, the worker of such high effects.  
The third is the fruit we may reap by the good disposition, wherewith we hear Mass, and the danger in hearing it negligently: our Pilgrim therefore shall, come provided and instructed in the meditation of these three said things, and thereby shall take occasion to conceive a profound respect, and a great admiration, with a like affection towards this divine and most admirable mystery. Besides this general preparation, he shall endeavour also to be attentive to all the parts of the Mass, and to draw particular profit from each of them, following with his ears, eyes, mouth, and hart, all the actions of the Priest sacrificing, and therefore having answered him to the prayers, and the Confession which he maketh at his entrance unto the Altar, he shall accompany him through all the Actions of the Sacrifice, which are four.   

How the Christian should behave himself in every part of the Mass. CHAP. VII.  
IN the first part of the Mass, which is from the beginning to the Offertory, 
Four parts of the Mass  he shall hear the Introite, or Entry of the mass, the Epistle, the Gospel, the Creed, & the Offertory, and specially the prayers; and if he understand no latin, it shall suffice that he know in general, that the Priest readeth Scripture, that he prayeth to God, and prepareth himself to the sacrifice, which knowledge is sufficient to give life and quickening to his devotion, and so for his part shall prepare himself, saying his own prayers to God, 
The Mass an abridgement of all old Sacrifices, and of all acts of devotio.  and specially he shall have regard to the ceremonies of the Priest, which are natural marks and signs, speaking in a language common and intelligible to all the world, both learned and ignorant, and distilling into the soul the Majesty of this divine action by all the means & ways, that a mystery can be carried to the hart of the beholders. For as the Eucharist is an abridgement of all the old Sacrifices, so is the Mass of all the ceremonies which man doth naturally use to confess, 
Chrys. in Psalm. 9 Aug. civet. l 17. c. 20. Leoho. 8. de passio. Domini. Psal. 121. ●.  reverence and adore the supreme deity, and which holy men have used, as holy Scripture do teach us. Therein the Priest employeth the noblest parts and gestures of his body, with all the faculties of his soul, his understanding, will, and memory: He hearkeneth what he readeth and what God saith to him in his Scriptures, he lifteth his eyes to heaven, in token that there he acknowledgeth God to reign whom he imploreth; he casteth them down in sign of humility; he lifteth up and joineth his hands, 
Luc. 18.13. Psal. 13●. Phil. ●  stretcheth abroad his arms, boweth his knees, turns him from the East unto the West, from the West unto the East, from the South unto the North, from the North unto the South; he kisseth the Altar with his mouth; he praiseth God with his tongue; he speaketh high, he speaketh low, he keepeth silence; he serveth the smelling with Incense; he takes & gives the refection of the sacrifice. Finally, he employeth together with his soul, all the senses and religious offices of his body, to the homage of this mysterious and divine service, and affoardeth as many means to excite the hart unto devotion. The Pilgrim than shall note the whole, and shall draw profit from the whole, conforming himself to the movings, and exterior ceremonies, and performing interiorly according to his power, together with the Priest, that which they signify.  
In the second part, 
The 2. part of the Mass  which is from the Offertory to the Consecration, where the Priest offers to God the Bread and Wine to consecrate, and pronounceth with a low voice, sundry godly prayers, ask the divine assistance. He shall offer with him, the bread and the wine offered by him and shall offer up himself, namely when the Priest turneth him, exhorting the assistants to pray to God, to the end ●e deceive this sacrifice in a grateful odour, saying: 
Orate fratres.  Pray Brothers etc. at which warning he shall say the prayer, which he sayeth who serveth in the name of all the people, in these words: Our Lord receive this sacrifice at thy hands, to the praise and glory of his name, to our profit, and of his whole holy Church. 
Suscip. ●● Dominus ho. sacri●cium etc.  After he shall offer up his soul and body, with all that he hath, in holocaust to this sovereign Majesty, who hath been so liberal, and so gentle to us, as to give himself after so many fashions, and to familiarize himself in this action, 
Per ●m●●a●. s●●ula ●e. 〈◊〉. Dominus ●o●●●●m. Su●● co●●●.  with so amiable a presence, and so straight an amity.  
When the Priest pronounceth the four precedent clauses of the Preface, he shall answer thereto with hart and mouth, and withal his might shall excite his faith and love towards God, especially at these words: Sursum corda; Our hearts on high, what is mine. Come, O my Lord, and enter into the house of thy poor servant, to strengthen it, to beautify it, to make it pure with thy purity, and beautiful with beauty, capable of thy blessings, enriched with 〈◊〉 ●races, and happy with thy present goodness. Amen.  
After, he shall receive the body of our Lord at the hands of the Priest, withal the humility that a poor servant can bring, receiving into his house the Majesty of his God; and if any foolish conceit happen to fall into his fancy, such as the Devil often useth at that time to cast into the bosom of the devout soul, to break and disgust the taste of his devotion, he shall contemn it, and make no reckoning thereof, but shall pass on, sticking to the Meditation of the B. Sacrament which he cometh to receive.  
In the last part of the Mass, which is all that followeth after the Communion, consisting in nothing but prayers and thanksgiving, he shall thank God, and say the prayer following.   

A prayer after receiving. CHAP. X.  
IMMORTAL thankes be unto thee for thy favour, O my Creator & Redeemer, thanks for this heavenly food, this virginal flesh, this deified body, for this precious purifying, quickening and deifying Blood. In this banquet, O my Lord, I behold the marvels of thy almighty power, of thy infinite goodness and wisdom, and acknowledge that to be true, which thy Prophet did sing long since, Psal. 110. Our Lord hath made a memorial of his wondrous works, he hath prepared food for those that fear him. O my soul, now fill thyself, seeing that having taken this food, thou hast within thee him that filleth all: satisfy thyself on this meat, which giveth glory & life everlasting. O my senses here be you astonished; you my eyes see nothing but the whiteness & roundness of the bred, & thou my tongue feelest only the taste of a frail element, and thou my understanding canst not with the wings of thy discourse ascend to the height and knowledge of this mystical banquet. It is true, but be not therefore sorry, O my senses, for such a noble dish must be served to a more noble taste, the taste of the soul; & not to the palate of the body, as other earthly meats are, taken indeed by the body, but chewed and tasted by the spirit, considered by the eyes of faith, and consumed and digested by the fire of heavenly charity, not by the heat of our body, or mortal stomach. But you are not here left without your part also; for this flesh that seedeth the soul giveth also immortality to the body, and will bring you to the immortal glory in the general resurrection of all mankind. O flesh immortal! O flesh virginal! O flesh divine! O fruitful virgin! O most pure Mother, who hast seasoned this flesh and bread for us; blessed be thou, and blessed be the fruit of thy womb for ever and ever. Procure, O Virgin, by thy intercession, that it may conserve me in the love of thy Son, in the purity of thy grace, and nourish me unto life everlasting, Amen. Mass being done, and his prayers said, he shall return to his Inn to his refection.   

How to hear a Sermon. CHAP. XI.  
BECAUSE the hearing of the word of God after Mass is one of the most common & important actions of Christians, and wherein diverse errors are committed, which deprive the soul of the fruit it might receive thereby; the pilgrim that will profit, 
The art of hearing is as necessary as the art of speaking well.  and get salvation by his devotion must needs be instructed in this exercise, and know as well how to use his ears, as the Preacher his tongue. The common sort think it sufficient, that the Preacher can speak well, and mount up to a pulpit, or chair furnished with goodly stuff, thence to sell his words to the ears of hearers; but it is not so, for reason doth tell us, that the art of hearing is as necessary, as the art of speaking, & our Saviour the true wisdom doth teach us, that the greatest part of the hearers of his word, lose their time for want of this art, and preparation. For of four sorts he assigneth, he signifieth, 
Matth. 1●  that three reap no profit thereof. The word of God is the meat and medicine of the soul, & as the body if it be ill prepared, instead of being nourished by its material meat, 
The word of God, the medicine of the soul.  or helped by the potion it receiveth into the stomach, were it the most exquisite in the world, waxeth worse, and engendereth crudities, and dyeth by the medicine; in like sort he getteth little good by the sermon, who heareth it without due preparation: and the Aphorism of that great Physician, 
Hypocrates.  The more we nourish the body ill affected, the more we hurt it, is found most true by similitude in the soul; for the more that an impure and indisposed soul is preached unto, 
Why the pharisees waxed worse by our Saviour's sermons.  the more it becometh overcharged and weak. And therefore the Scribes, and Pha isies waxed worse by hearing the sermons of our Saviour. And that which Aristotle wrote, that young men, that is, such as suffer themselves to be carried away with the heat of their sensuality and passion, are not proper scholars for the school of Philosophy, may b tter be verified of Chri tians ill disposed and prepared to hear good instructions, that they are not capable to hear the word of God.  

How it importeth to be prepared for the word of God.  Contrariwise, a good and due preparation reapeth an unspeakable fruit even from a mean Pre cher, and we have known sometimes hearers well disposed to have undertaken notable resolutions of penance, and virtue, by one word, yea by some one gesture of him that spoke; who at other times, without that disposition have been hardened and obstinate to the amplifications, and forces of the most fine and rare eloquence. One spark of fire is sufficient to kindle a whole barrel of powder, but a great coal is not sufficient to heat a piece of Brass.  

The word of God is the electuary of the soul.  This therefore is a most necessary knowledge to hear well the word of God, the word of all words, the electuary of the soul, the bird of Paradise, which carrieth in her beck and under her wings the Manna of the true and heavenly philosophy. Our Saviour the essential word of his Fa her taught us this science, 
Matt. 13.  in that notable sermon he made of the Seed, where assigning four sorts of hearers, whereof three were ill, he showeth what faults they should want, 
Three so taes of ill hearers signified.  and what qualities they should have, that would reap profit by his word. The first sort were those whom he compareth to the high way, where the seed of the sour falling, and not being covered with the earth, is pi●ked up, and eaten by the Birds. The second, those, who ●ike a stony field, where the seed having sprung a little up, and not finding root, is dried up and withered by the heat of the Sun. The third, those who are as a good field, but full of thorns, where the seed growing up, is at last choked. By the first similitude are declared those, who negligently hear the Sermon, 
The first are the negligent 〈…〉.  or only to seed the ears with curiosity, to hear some fine woven discourse, 〈…〉 choice words, some subtle sentences, without ●y ●a●e to learn how to know, or amend themselves and finally who go to the sermon, as to some lecture or 〈…〉 Philosopher or Sophister. Such people have their soule● 〈◊〉 with a thousand fond cogitations, and are ●●po●●l to the prekings of the Devils, who like spiritual 〈…〉 snatch out of their memory, the grain of that divine seed and will keep it from bringing forth any fruit, or growing to any greenness. 
The 2. and ●●ut and sinners.  By the second is noted the vice o● those who receive and hide this seed in their soul with some spiritual joy, and gladness, but into a small depth of good ground, o● true devotion, whether it be that they are l●●den with divers sins, as it were inward stones hardened by ill customs, or for that they are not throughly resolved to do well, and therefore subject to whither at the least heat of temptation. 
The third worldly and covetous.  By the third, he reprehendeth those, who are overwhelmed with the solicitude of worldly affairs who though they have a soul good and well disposed, yet the heavenly seed cannot there grow, but is stifled and choked with the press and multitude of their worldly and thorny businesses. 
True hearers of the word of God.  To have then the field of our soul we ●●isled, and our ears well prepared to hear, and receive fruitfully the word of God, we must be free and exempt from these vices, and have the contrary qualities, and to bring unto the sermon a sound and strait intention, to seek our own health and salvation, 
The hireling, and vain preacher.  which is also the true end of the Preacher. For he that preacheth for profit, is but a poor Mercenary, and a poor merchant in the house of God, giving gold for straw; and he that preacheth for vain glory, and to be esteemed, is a simple fellow, and is like him that chargeth his harquebtize with pellets of gold, or Saphires, to shoot at Crows. 
The faithful Preacher.  A faithful preacher seeketh God, and the good and salvation of his hearers, and his Auditors must hear to that end also, and recea●e their instruction with a reciprocal ear, and equal intention, whereby he shall come with great desire, well to understand the Preacher, with a firm resolution well to amend himself, and put in practice what he heareth. For to hear it attentively only to remember it, and repeat it, is not to attain to the chief point of profit; he must put it in execution, & show by his works, and not by words only that he doth well remember it. 
Epi●tetus in lyncher.  The sheep (saith a certain Philosopher) doth show by her good milk, by her fine fleece, and by her sweet and savoury flesh, that she is well fed, and not by casting what she eateth. So our Saviour pronounceth happy, not those that hear his word, but those that hear and keep it. Those that have their soul and ears so qualifyed before and after the sermon, make the fourth kind of hearers, whom our Saviour approveth and praiseth, 
Luc. 1●. 86.  and those are only they that take profit in hearing his word, and do reap greater or lesser harvest, according to the measure that the field of their soul is cultivated with these virtues by more or less preparation. Our Pilgrim therefore shall endeavour to be of the best prepared, & most diligent, that he may be of the richest, in the reaping of those spiritual blessings.   

The Afterdinner, and the Evening of the two and twentith day. Exercises of Devotion. CHAP. XII.  
HE shall pass the Afternoon in the exercise of pious works, in the reading of some good book, in visiting the holy place, in viewing the votive tables hanging upon the Church walls, containing the miracles done there, by the intercession of the Blessed Virgin, in hearing the sermon, Evensong, Litanies, and Hymns that there are song by diverse Pilgrims, to the honour of the Son, and his glorious Mother, to give alms if he hath wherewithal, to confer with spiritual men about some matters meet ●or the Virgins Devote, especially having that day been admitted to the Table of our Saviour. Having thus bestowed the day, he shall retire himself to his refection, and rest at his lodging, with his accustomed prayers, taking some point of his morning meditation, or of the Gospel read that day in the Mass, or some other subject, which he shall choose, or take of his spiritual Father.   

The three and twentith day. A Meditation of the Conception of the Blessed Virgin. CHAP. XIII.  
THE Pilgrim in the second day of his arrive, & the three and twentith of his voyage, 
Epiph. count Collirid. ser. 10. & ser. de laud Mar.  having prayed a while in his chamber, shall go early in the morning to the Chapel, and there shall make his principal meditation of the morning, drawn out of the subject of the Conception of the B. Virgin.  
For entry thereunto, he shall set before his eyes the history of S. joachin, & S. Anne, who being past hope of children, but by special favour from heaven, 
Greg. Niss hom. de hum. Chr. gener. 17.  finding themselves both barren by nature, and over-aged, they persevered in prayer, demanding of God issue, to be delivered from the reproach of sterility, and making a vow to consecrate unto God what he should send them. 
Niceph. l. 1. c. 17. Germ. Constant. Pat. de Mariae oblation. Niceph. l. 1. c. 7. ex Epiph. & Niss.   
The first point shall contain the message which the Angel brought from ●eauen, that they should have a daughter of great virtue, joachim being on the mountain praying, and S. Anne in her garden.  
The second point shall propose certain figures of this future Conception; the first shall be taken from the history of the creation of the world, where it is said, That God created light before all things. This light was the matter whereof God framed the Sun the fourth day, as S. Denu saith, which is a figure of the Conception of the B. Virgin; 
Gen. 1.26 S. Denis c. 4. de diu. nominibus.  the mystical light whom God brought forth without corruption out of the bareness of joachim and Anne, as of nothing, thereof afterward to form the humanity of jesus Christ, the Sun of the world, and to cause of her to be borne both God and Man, 
S. Tho. 3. p. q. 60. c. 12.  the fourth day, that is in the Law of grace, which is the fourth estate, o● day of the world; the first day having been under sin, the second under the law of Nature, the third under the law of Moses.  

Procl. ser. de nativit. Deiparat.  The second figure shall be the earth whereof Adam was made which was free from malediction, whereto it was after subject for sin. As therefore the first earth, the matter of the first Adam was in the beginning without any curse or malediction; 
S. Bruno Carth. in Psal. 101.  so the second earth, whereof the second Adam jesus Christ was to be form, was without the malediction of that original stain in her conception.  

Pet. Dam. in serm. de virg. Ass. Dominic. tract de corpore Christi.  The third shallbe gedeon's Fleece, wherein the Pilgrim shall consider, that as the Fleece is engendered without corruption, and feeleth no passion of the Body; so the Blessed Virgin, was in her generation without sin, or any stain of concupiscence, a prerogative given only to her above all other children of Adam engendered by the ordinary course, in respect that she was to be the mother of God, by another prerogative unheard of before. 
Luc. 2.44  jeremy, and S. john were indeed sanctified in the womb of their Mother, notwithstanding they were first infected; 
jerem 15. Hier. in 3. Isa.  they were healed, but not exempted from that wound. The B. Virgin by a more noble privilege, was preserved both from the wound, and from the scar thereof.  
The third point shall consider some prophecies of the same Conception, 
Psal. 84.  as out of David: Lord thou hast blessed thy earth: that is, the Son of God, who should preserve from sin the Virgin that was to be his Mother. 
Ar. ibid. & Isid. ad Floren.  Also: The Highest hath sanctified his Tabernacle, that is the Virgin, who was to be the Tabernacle of God, and therefore was by him prepared and sanctified from the beginning with a sanctification most meet for such a Son, 
Psalm. 48.  and such a Mother. In the same sense saith Solomon: 
Sap. 9  Wisdom hath built herself a house. It is then a most perfect house, seeing Wisdom itself hath built it, a house all beautiful in the foundation, and every part, according to an other prophecy: 
Cant. 4.  Thou art all beautiful, and there is no spot in thee.  
In the fourth point he must consider, that for diverse reasons, 
Why her conception was sanctified. The first reason. The 2.  this Conception was to be exempted from Original sin. 1. For that it was no way decent, that the Virgin, which should conceive the Son of God, should be marked in her generation with that spot, which maketh men, children of the Devil; for thereby the Son had been some way dishonoured. 2. Seeing that sundry servants of her Son, were both before and after her sanctified in their mother's womb, as Hieremy, and S. john, as we have said; it were reason, that the generation of the Mother of the Holy of Holyes should be honoured with some more noble prerogative, and that not only she should be cleansed from sin as other Saints were, but also preserved from all uncleanness in her Mother's womb, as she was in all her life. 
The third  3. For that in this prerogative do shine the power, wisdom, and goodness of God; for here appeared the work of an Almighty, 
Power.  in hindering that the poison which infected all the children of Adam in their origen, should not in any sort touch, either flesh, or soul of her, who was chosen to bear the sovereign Physician of mankind. There appeared the glory of his infinite wisdom, 
Wisdom  in that he could separate unto himself a Mother free from all sort of sin; therein appeared the liberality of his sovereign bounty, not only in having so plentifully bestowed his graces upon this glorious Virgin, but also in having preserved her from all evil, 
Bounty.  from the first instant of her being. These shall be the 4. points of his morning meditation, out of all which the Pilgrim shall gather conclusions, either to exalt the greatness of the divine Majesty, and to admire it in this his work, or to stir up himself to the reverence of the Mother of God, and to enkindle himself to devotion in her holy service, to the glory of the Creator, admirable in th● framing of this his Creature.  
Be thou therefore eternally praised, 
A Prayer to God.  O Creator of all things, and sovereign Maker of the Mother of thy Son, Thou didst appear great & admirable in creating the heavens the throne of thy Majesty, and the earth thy footstool: yet dost thou appear more wonderful in this work; for thou madest in her an heaven and earth, of which stuff thy Son was to make, and take the cloak of his holy humanity, a heaven which out of her substance should give the Sun of the world; an earth, that should bring forth the Saviour of the world; a heaven and earth conceived miraculously of the barren, to conceive afterward by a greater miracle, him that made heaven and earth, and all things of nothing. O happy hour that gave the beginning to this divine generation, and more happy that measured the progress, and most happy that saw it perfect and finished. 
To the B. Virgin.  O noble Virgin! O noble seed of our heavenly light! O earth of our fruit! O mother of our salvation, who can worthily speak of the course of thy life, seeing the very beginning thereof exceedeth the tongues, and capacities of men and Angels.   

The Afterdinner of the three and twentith Day. Of the purity of Christian actions in their intention. CHAP. XIIII.  
IN the afternoon the Pilgrim shall attend, as the day before, to pious works, shall hear● the sermon & divine Office, shall read some good book, shall confer with his Ghostly Father, or other devout persons, shall say his beads, give alms, or beg for himself, or others, sing some Hymn of the B. Virgin, or hear the Salue Regina song, or some other for the tyme. In the evening he shall make his meditation in the Church upon some point of his morning meditation, labouring throughly to know, and praise the greatness and goodness of of God in the excellent purity of this Conception, & shall understand, that it is much more beseeming the Majesty of God and his Mother, to be conceived without original sin, then to be cleansed from it; more noble to have been light from the beginning, then of darkness to have been made light; more approaching to the sense and mind of the Catholic Church, which honoureth this conception with a solemn feast, though she doth not condemn of heresy, those who believe that she was touched with original sin, but after from heaven sanctified.  

Pure intion the foundation of all Christian actions. Luc. 11.34.36.  He shall gather also certain conclusions, and practical rules of his spiritual discourse; as that our actions should be pure in their conception and beginning, in the thought, & in the will, that we must begin by the light, to be children of the light; that the good and pure intention which our Saviour calleth, The eye of the soul, aught to be the foundation of all our works. These and such like rules he shall frame in his mind, and shall verify them in the life of the Blessed Virgin, who from her infancy, never sought in her actions any thing but the glory of God. This hath been her light, her beginning, her end, in all that she did, thought, or said. Upon these reasons and examples, our Pilgrim shall make a full purpose to reform his life to Godward, and to serve 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 beautiful cast some beams of thy divine favour upon the soul of this poor sinner thy devoted servant; drive away my darkness with my holy light, and my coldness with thy heavenly hea●e, and strengthen my weakness with thy merciful power. Make me see that Sun that came out of thy bowels; make me fe●le the vanity of this vain world, and the firmness and solidity of those goods, which this thy Son hath g●tten for us with his precious blood; and that this may be the profit of the pilgrimage, which I have undertaken to thy house, and of the vow I have made to thee, O Virgin of all Virgins.   

The four and twentith Day. A Meditation of the Nativity of the glorious Virgin. CHAP. XV.  
THE meditation of this morning shall be of the Nativity of the Blessed Virgin in three points.  
The first shall consider some figures of this Nativity, 
The firmament.  as the Firmament which God made, and filled with many goodly stars; to the likeness of this B. Virgin, a living heaven, and firmament, as the holy Doctors call her, high and sol●d in perfection, marked with a thousand goodly virtues in her soul, 
Earthly Paradise.  as with spiritual stars. Also the earthly Paradise planted with most excellent fruits, and made, in the Month of Sceptre for the dwelling of the first Adam, which is a figure of the Virgin given unto the world in the same month, adorned with all sort of graces, a garden of delights, where the second Adam jesus Christ should dwell much more happily, 
Exod. 2●. 20.  & pleasantly, than the other in the earthly paradise. Also the Ark of the Testament made of incorruptible wood, covered with plates of gold within & without, 
Heb. 9  where the heavenly Manna was kept, as this Virgin exempt from all corruption in her Conception, beautified both in soul and body with excellent gifts, hath given and kept the Manna that feedeth our souls, jesus Christ: & discoursing upon these figures, he shall admire the goodness of God, bestowing on the world so noble a creature, and shall thank him therefore, and stir up himself to devotion of the Creator, and of this B. Virgin.  

Prophecies of her Nativity. Num. 24.  For the second point, he shall take some Prophesy, as among others, this: A star shall rise out of jacob, and a man from Israel. The B. Virgin is signified by this star, so called by the Saints, by reason of her heavenly and eminent virtues, & her Son by the name of Man. For he is verily the Man of men, 
Cant. 6.  and Saviour of men. Also: Who is she that comes ascending like the morning rising, beautiful as the Moon, chosen as the Sun, terrible as a battle in array: This is the B. Virgin appearing, & coming to the world with her celestial purity, next and before the Sun, the spiritual morning, and more beautiful a thousand times, than our worldly morning; for she did not only bring tidings 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 rod shall rise out of the root of less, 
Isa. 11.  and from the root thereof shall spring a flower. This Rod is the B. Virgin, saith S. Hierome, having no other shrub joined with her: 
Hier. 16.  The flower is her Son jesus Christ, 
Cant. 2.  The flower of the field, as he is called, issued from this Virgin, whereof the same Prophet said, cap. 7. Behold a a Virgin shall conceive, 
Isa. 7.  and bring forth a son. Upon these & like prophecies he shall discourse in his meditation, still gathering the fruit of love or admiration to the praise of God, and this holy Virgin.  
In the third point he shall meditate the Nativity itself, rejoicing therein & honouring it as the chiefest that hath been among men, 
The nativity of the B virgin most honourable, and joyful.  worthy of all joy and honour. Others hitherto have been of misery and sadness, as the wiser sort of men have acknowledged: and the Princes of the earth that made feasts upon their birth day, were ill advised and ignorant of their own estate and condition, for their birth was but uncleanness and an entry unto misery; but this is of good fortune and joy, being without all deformity of sin, the only cause of all evils, and for that therein the world hath received the nearest beginning of salvation, the Mother of Messiah to come, of the Saviour at hand, of that Sun rising which should bring us the day so much desired, and therefore the Church singeth, and inviteth her children to rejoice in this day, saying: Let us with solemnity celebrate this feast of the Nativity of her, who was ever a Virgin, the mother of God, Mary. This is the day that saw borne the living heaven, this blessed earth, this star of the Sea, this paradise of pleasure, this Ark of the Testament, this Rod of less, this fair morning that bringeth the Sun; and so shall discourse on the joy of this Nativity, and conclude with these or the like words.  
O day desired above all the days 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 appear before thee, and the bright shining and quickening sun was yet fare distant from the Horizon of our Redemption, surely all the days before thee were nights, and men that lived in those days lived in darkness altogether, or at most in that small & weak light of the Moon and stars of the law of Nature and Moses. Be thou therefore, O day of such a Nativity, blessed above all the days of the world, and be thou, O chamber, honoured above all the Princely palaces of the earth, for having received into thy bosom this rising star. O people of Zion, rejoice ye in the birth of this Virgin, whom your mysteries have so much celebrated, your Prelates so much foretold, your Fathers so desired, as the best and most noble flower of the race of your Kings, & of your Synagogue. Rejoice also, O ye Gentiles, behold the morning that endeth the night of your ignorance and bringeth you the light of heaven: a Virgin that shall bear you a Redeemer; a Queen that shall give you a King, that shall make you all Kings. Rejoice thou also, O my soul, that thy eyes do see the place where this morning, this Virgin, this star was first seen, and pray her there with a devout hart, that with the abundance of her graces, she would obtain of this great God, whom she gave unto the world, light to understand his holy laws, love to embrace them, force to perform them, as long as thou shalt walk Pilgrim upon the earth, that thou mayst praise him eternally in heaven.  
Having made his prayer, he shall hear Mass, and communicate with his accustomed preparation, and employ all the morning in like exercises,   

The Afterdinner, and evening of the four & twentith Day. Of the B. Virgin's Ancestors, and of the vanity of worldly greatness. CHAP. XVI.  
IN the Afternoon having taken some honest recreation, in reading some good book, or talking with his Ghostly Father, or some other of good conversation, he shall hear Evensong, and the divine Office, and shall have his meditation ready against night, 
The B. Virgin her Ancestors.  which shall be of the same matter of the first, gathering some new instructions and points; as of the nobility of the B. Virgin, having for her Ancestors the holy patriarchs, Abraham, Isaac, jacob, so many Kings, Princes, and Lords, as are recited, and named in the Gospel of the day. 
The vanity of worldly greatness.  Of the vanity of worldly greatness, and the solidity of virtue and eternal goods, setting before his eyes on the one side the long list of those Princes, and that notwithstanding, the house of David was brought to the condition of a poor Artificer, the Sceptre thereof being usurped by Herod, a stranger and forrenner. 
How god raised the house of David.  Considering on the other side, how God would raise this royal house of David, not by ordinary ways by abundance of honours and worldly treasures, but by giving a Virgin that should surpass the nobility of all the Kings of the earth, and who should bring forth a Son, that should restore the Kingdom, 
The spiritual kingdom of David established by jesus Christ.  and seat of his Father David, by a way worthy of an Almighty King, changing earth to heaven, & time to eternity, writing his heavenly laws in the hearts of m●n, and making them to be published over all the world, establishing with the price of his own precious blood, an heavenly and everlasting kingdom, therein to crown for Kings all his friends, and servants, and to heap on them glory and everlasting riches. Of these and like considerations, he shall take occasion to praise our Lord, so wise as to find such ways to repair the ruins of mankind, so liberal to communicate his goods and graces to his creatures, and namely to this sacred Virgin, to make her Mother of his Son, and his Son Redeemer of the world. And having made his speech, and conclusion of his devotion, he shall draw towards his lodging, & shall finish the rest of his journey, saying our Lady's Litanies, or other prayers, to take his repose, and rise the more fresh, & fit for his morning exercise.   

The five and twentith Day. A meditation of the Presentation of the B. Virgin in the Temple. CHAP. XVII.  
THIS day, 
The B.U. presented to the Temple.  the Pilgrim having said his accustomed prayers at his lodging, shall go to the holy House there to perform his principal Meditation, which shall be of the presentation of the holy Virgin, when her father joachim, and Anne her Mother, 
Niceph. l. 1. cap. 7. Niss. ser. de human. Christi. S. Euod. epist. ad Antioch.  did bring her to the Temple of Jerusalem at three years of age, there to offer, and consecrate her to God.  
The prayer preparatory as before.  
The first preamble shall represent S. joachim, and S. Anne, as standing at the gate of the Temple to offer their little creature this Virgin, to the high Priest to be admitted & received among the virgins consecrated to Almighty God.  
The second preamble shall demand grace duly to understand this mystery.  
The first point shall be to consider, 
Our Bl. Lady's childhood, wonderful every way.  that as the Conception of the B. Virgin was a work beyond the ordinary course and law, by a singular grace, whereby she was so conceived of barren and old parents, and by a special privilege above all the children of Adam preserved from all sin and uncleanness, being all pure, and heavenly; as also her Nativity was divine & correspondent to her Conception: so her childhood exceeded the common course of others, and was endowed with all the blessings that might make that age admirable: And if the holy Scripture saith nothing thereof, 
The son of Croesus Zoroaster Hercules. S. Ambrose. Plato.  it is because it may necessarily be presumed. Some children have been marvellous for speaking a little after their birth; others for laughing when they were borne; others for having killed serpents; S. Ambrose was honoured with a prodigious swarm of Bees, that set themselves on his mouth: who will not then believe that the infancy of our B. Lady was honoured with all spiritual and rare graces, and that this part of her life was agreeable & proportionate to the two preceding, 
The vertus of this virgin infant.  and ensuing parts thereof, which were all admirable: & therefore here the contemplative soul must represent her a little creature, as a wonder of creatures, a child prudent, sage, advised, modest, devout, having nothing childish but body and years, and having a great soul in a small body, and finally a Virgin bearing in her childhood all the qualities & conditions that should make the foundation of virtue, for the most noble, wise, courageous, and most virtuous Lady of the world. And in such discourses he shall praise the greatness of the workman, for having made such a creature, and shall stir up his love and devotion to the service of him, and of this Virgin for the love of him.  

Why she was presented. The first cause.  The second point shall contain two causes among many other of this oblation, whereof the nearest is the promise of S. joachim, and S. Anne, who had vowed to God their fruit, to the imitation of that holy, but barren woman S. Anne the Mother of the Prophet Samuel, who prayed unto God with warm tears to take away the reproach of her sterility, with that promise, 
1. Reg. 12 11.  that she would consecrate to his service the child he should give her; and so having obtained of God a little Samuel, that was to be a great Prophet, she did dedicate him to God's service, 
1. Reg. 2.  as soon as he was weaned: with like devotion did joachim and Anne offer their daughter to the Temple, 
Niss. sup. Niceph. l. 1. c. 7.  as a present received by the special favour of God, and consecrated to God by promise and vow they had made.  
The other cause of this oblation is more high, that is, the election of God, 
The 2. cause.  who had decreed before the creation of the world to make a pattern or principal work in this B. Virgin, according as Wisdom maketh herself to say: I was created from the beginning, 
Eccl s. 14.  and before the world, that is, foreseen in the council of Eternity, and by the same Providence chosen by God to be the Mother of his Son; he would therefore, that as she was a singular work of his hand, so should she be dedicated to him, as his own from her infancy by this particular ceremony, whereby giving her to joachin and Anne, above the course of their natural infirmity and years, he inspired also into them to offer her as a proper gift of his liberality, that she might be blessed with all causes, as well supernatural as natural, enriched with heavenly gifts in her soul, and honoured with the devotion of her progenitors, and made capable of greater benedictions. 
The offering of the Virg.  This was therefore the richest offering that hitherto was ever made to God in his Temple; it was also the most noble piece, that ever came out of the treasury of his holy Spirit: With what eye then think you did he receive her, & with what admiration did the Angels-guardians of the Temple desire to behold this divine star, rising in the heaven of the Temple of God? This heavenly Virgin, that was to be the Mother of their Lord and Maker?   

The third point of the Meditation, Of Virgins and men consecrated to Almighty God. CHAP. XVIII.  
IN the third point he shall meditate how God hath always had in his Church, 
Women consecrated to God have been always.  not only certain men dedicated to his service, who by a common name were called Priests, but also women, as well Virgins (who after a certain time did marry) as Widows, who remained in perpetual widowhood; a custom counted heavenly among the jews in the book of Exod. 38. where he saith, that Moses made a Vessel, or Lavatory of brass with the foot, 
Exod. 38.8.  of the looking glasses of those women, which fasted and watched in great number before the door of the Tabernacle, whereof Rabbi Abraham writing saith: 
Rabbi Abraham.  This was the custom of women to dress, and adorn themselves every morning, dressing their heads by a looking glass of brass, or of glass. Now there were in Israel women pious and devout, who leaving the follies of the world, did offer their Glasses to God, as needing them no more for the attiring of their bodies, and they met every day before the got of the Sanctuary in great number, in manner of an army, & attended i● prayer, and hearing the Law of God. Of which words we gather first, that Moses made the foot of this Laver of those Glasses of brass, or steel melted, which being polished and burnished, 
Lyra and others.  did serve for a Glass to such as washed, to see if there were any undecent spot in their face; though some Doctors have less probably held, that these Glasses were not melted, but rather set on as plates or bars: both opinions come to one, but the first is more agreeable to the text of Scripture.  

Looking glasses the instruments of vanity.  In the second place we gather, that these women did altogether renounce the pomp of the world; for in sign hereof they offered to God their Glasses, principal instruments of their vanity to be applied to some holy and sacred use, & served God with all their strength, with goodly order and constancy, like spiritual Amazons, and women of war, consecrated in the house of God, 
Amazons women of war.  even as the Priests in their vocation made another sort of spiritual army, of which principally the Creator in the Scripture is called, God of Hosts or Armies, as ruling, and pleasing himself in them above all other companies of men, they being the strength and ornament of his spiritual kingdom against the armies of Satan, who being an Ape of God's works hath not omitted to ordain like companies in his Kingdom; for as among the Idolatours he had his sacrifices, 
Vestal Virgins exempted from Parent's authority.  his Temples, and Priests, and other tokens of divinity to the imitation of God, so caused he to be erected Houses of women in Egypt, Greece and other places, & one the most noble of all the rest in the famousest seat of his Tyranny, which was Rome, of the Vestal Virgins consecrated to Vesta the Goddess of fire, whom they served unto 30. years, 
Aul. Gell. l. 1. Noct. act. c. 12. Sueton. in jul. Caes. c. 83. Hub. in suo Caesar. Alex. ab Alex. l. 5. cap. 12. ex Plutar. & alijs.  and afterwards married, were respected of all the world, and honoured with many privileges; for they were exempt from the power of their Father and Mother, from the day of their consecration, without any other letters of their emancipation; they had authority to make their will, & were of that credit and respect, that to them were given to keep the Testaments of the most noble men of Rome that died, and the public contracts of peace and alliance. If the Magistrate met them in the street, he returned to make them place, and saluted them as if they had been Goddesses, & if in the way they chanced to meet with any condemned person, they delivered them for that time, neither durst any speak a dishonest word in their presence, as if they had been a certain Deity; at the theatres they had the most honourable place by themselves a part, which honours no doubt were given to the imitation of the Hebrews, among whom these religious women were inviolable, and held in great reverence, yet without all show of superstition. Therefore the race of Hely the high Priest, was accursed and rooted out, because his sons, 
1. Reg. 21.22.  besides other sins had violated some of these, as in the book of the Kings is signified. These women continued unto the time of our Saviour, who being brought to the Temple a child was ackowledged, and praised by one of them called Anna, a Widow of 84. years, 
Luc. 2.37.  who departed not from the Temple, giving herself to fasting and praying day and night, as S. Luke in his Gospel saith, Chap. 2. In the company then of these Virgins and holy Women was consecrated to God this Virgin of Virgins, and Mother of all mothers, and Widow of widows, to sanctify and begin a foundation for other virgins and widows, that should serve God in the Law of Grace, consecrating to him by solemn vow their body and soul, not for a time, but for all their life long. 
The B.U. remained in the Temple until the 14. year of her age ended. Niceph. l. 2. cap. 3.  here the Pilgrim shall meditate attentively, first what this chosen child might do during her infancy in the house of her Father, which was even this heavenly Chamber, wherein he maketh his meditation? how many signs she gave in this her young age of her present and future sanctity? In her carriage? In her words and actions? In her modesty, in her obedience, in her going, in her eyes, and in the government of all her senses and gestures?  
Secondly, with what ardour and fervour of devotion and piety, with what innocent purity of body and soul, with what consent and harmony of all the great virtues of a celestial virgin she served that supreme Majesty in the Temple, for eleven years she remained there? O little habitation! O happy house of Nazareth, which first didst behold to move and shine this beautiful shining star, performing the course of her infancy within thy walls & closure! that first heardst her speak, first didst see her go, didst first behold her grave & modest footsteps and marchings! O Temple most honourable in the holiness of this offering, in the greatness of this Queen, in the dwelling of this Virgin! herself a Temple more royal than thou, builded of more precious matter, and by a wiser workman than he that made thee! a living Temple a work of the Holy Ghost, built of precious stone, and adorned withal sort of graces! who was to be a Tabernacle and Pavilion to the King of Kings, and a refuge to mankind! O God great work man of this wonder, as of all others, be thy name blessed for ever in her, thy liberality praised, thy goodness exalted and magnifyed!  
O glorious Virgin, O great-little Lady, a offering most pure, most beautiful, and most acceptable to the eyes of the divine Majesty in thy infancy, and in all thy youth, which thou didst spend in the service of thy Creator, obtain for me, that I may be a pure & clean offering unto his altar, that I may serve thee day and night, and that if my years passed have been ill spent, at least the rest of my life may be consecrated to the praise of thy Creator & mine, that my thoughts words and works may be a continual offering to his Temple, and that such may be the life and pilgrimage of thy devoted Pilgrim.  
This shall be the speech, and the end of his morning meditation, after he shall hear Mass, and the rest of the divine service, until dinner tyme.  

The Afterdinner, and evening of the five & twentith Day.  
IN the afternoon he shall use the same exercises of devotion that he used the days before. In the evening he may read the history of the Presentation of our B. Lady, and gather thence some new profit of admiration, love, zeal, devotion towards God, and the B. Virgin: the like he may do at midnight, except he had rather choose some other subject.    

The six and twenty Day. The morning Meditation, of the Espousal of the B. Virgin with S. joseph. CHAP. XIX.  
THIS morning the Pilgrim shall take, as following the former, the Espousal of the B. Virgin with S. joseph, which was done by divine dispensation, for causes which we must consider afterward, after she had remained in the Temple until fifteen years of age, at which time the virgins were commonly wont to be placed in marriage according to the ordinary course, and practise of the jews.  
The prayer preparatory shall be as accustomed.  
The first preamble shall represent the B. Virgin and S. joseph betrothed together. The Scripture telleth not by whom, but we may think it was by the high Priest, 
josep. lib. count Ap●.  or one of the principal, as the common tradition of the jews, touched by Gregory Nissen, or by the chief or nearest of kindred in the Father's absence, according to the custom of the jews, 
Tob. 7.24  whereof we have an example in the book of Toby, where it is said, that Ragnell married his daughter with young Toby, joining their right hands with these words and ceremonies: 
Vide Gereb in Rituali judaorum de Sponsalibus.  The God of Abraham, the God of Isaac, the God of jacob be with you, & join you together, and fulfil his blessings upon you.  
The second preamble shall demand a special light to know this mystery.  
The first point shall be to consider, how marvellous this marriage was, 
The marvellous marriage of the B. Virgin.  and accompanied with prerogatives extraordinary of honour and grace, as well as her Conception, Nativity, Infancy, and Presentation, and all the degrees of the life of this most happy Virgin, as we have said in the former Meditation.  
The wonders and prerogatives of this Marriage amongst others were these. 1. That both parties were not only virgins, but purposed so to continue. Of the B. Virgin Mary none may doubt; for the Scripture doth evidently show, 
Married with vow of continence.  that she had made a vow of perpetual chastity, & the faith of the Church is, that she was always a Virgin, before, in, & after her childbirth. S. Hierome disputing against Heluidius that infamous heresiarch: 
Aug. l. de S. Virg. Greg. Niss de Cr nativit. joseph a pertual virgin adu. Helu. ad finem. Aug serm. 15. de nat. Domini.  Thou houldest (saith he) without reason, that Mary did not continue a Virgin, but I hold with reason, not only the contrary, but that joseph also was a virgin by Mary: and giveth the reason saying: To the end that the Son of God might be borne of a virginal marriage. S. Augustine, of the same spirit: Hold thou, O joseph thy virginity, common with the Virgin thy spouse; for that the power, and strength of the Angels shall be borne of her. Let Mary in her flesh be the spouse of Christ in keeping her Virginity; be thou also the Father of Christ, by thy care of chastity, and honour of thy Virginity. Again: Rejoice thou joseph, and be glad of the virginity of Mary, who only in thy marriage hast deserved to have a virginal affection; for by the merit of thy virginity, thou art deprived of the act of marriage, with this gain, that thou art called the Father of our Saviour. And diverse other Fathers & Saints, Theodoret, Beda, Bernard, Anselme, Thomas, Gerson, and almost all the Latin Doctors that have written since, 
Petr. Da. ep. 11. c. 4. ad Nicol. Rom. Pontif.  hold the same. And Peter Damianus a noble writer of his age, saith boldly, That, this is the faith of the Catholic Church. And surely if our Saviour being to go out of this world unto his Father, thought it not meet to commit the custody of his Mother a Virgin, though of good years, to the keeping & trust of any but of a Virgin, 
Gers. ser. 5. de nat. B. Mariae.  that is, to S. john; is it not like, that being young, & not his Mother, he would marry her to a man that was not a virgin, and that had not made a vow to persevere in that estate? we must think therefore that the B. Virgin was assured to joseph, and he to her again, with purpose of perpetual continency, instructed thereunto by the secret instinct of the holy Ghost, and strengthened with a lively faith, that God would able them to live both virgins, and married folks together.  
Secondly, this marriage was marvellous in this point above other common marriages, that notwithstanding the purpose of virginity in them both, yet was it a true marriage, and the Scripture doth plainly teach this truth; 
Ambr. de inst. virg. S. Thom. 3. p. q. 29. art. 1.  for it calleth the B. Virgin, the spouse and wife of joseph; and this is the belief of the Doctors, and of the Church. S. Ambrose saith: The Bl. Virgin the mother of our Saviour, being betrothed to her husband, was called his wife, even as marriage is called marriage, when it is made by common consent of wills; for it is not the losing of Virginity, 
Amb in 2. l. c. 1. in Luc.  but the conjugal consent & alliance that maketh the marriage. Again: Marvel not to hear the B. Virgin often in the Scripture called, the wife of joseph, although he never knew her; for this doth not signify, 
The essence of marriage.  that she lost her virginity, but that she was married unto him. He meaneth, as other Divines do say, that the only consent, and lawful, and mutual union of wills, and not carnal knowledge, doth tie the band of Matrimony, and the essential knot of marriage. S. Augustine: joseph is called an husband, 
S. Aug. de nupt. & concupis●. l. 1. c. 11.  by reason of the first faith of his assurance given to the B. Virgin, although he never knew her carnally, nor might do; neither therefore was vain, or false that name of husband, for this Virgin ought to be more holily and admirably pleasing to her spouse, who was to be fruitful without the work of man, unequal in lineage, equal in faith and fidelity. And a little before exhorting the faithful to this continency, 
Wedding without bedding.  upon the example of this marriage: By this example (saith he) is signified to married Christians, that marriage may be made and vowed by common consent, with the mutual affection of the hart and spirit only, without lying together. And indeed many have lived in this sort; Henry the 2. Emperor with Chunegund, both a beautiful, & young Princes; Valerian with S. Cecily; Edward King of England, with Editha; and that noble Frenchman Eleazarus with Delphinia that noble Lady; & a thousand others, whose names are written in the book of life, though they be unknown to men.  
Thirdly this marrying is marvellous for the admirable virtues, 
The love & fidelity of this couple.  and namely for the conjugal faith and charity of both parties, and by the excellency of lineage, and by all that may make a marriage complete: All the good of marriage was found here, (saith S. Augustine) the fruit jesus Christ, 
Aug. l. 2. de nupt. & conc. c. 11.  the faith without adultery, and the Sacrament without divorce; and the issue such as surmounteth the fecundity of all the Mothers that ever were, or shall be, as also the fidelity, charity, and all other virtues of married folks, were there found singular and rare.   

The second point of the Meditation. Of the causes of the Marriage between the B. Virgin, and S. joseph. CHAP XX.  
THE second point shall meditate the causes of this marriage; for both parties being resolved to keep continency, seemeth that they needed not to marry at all: 
S. Thom. 3. p. q. 28. art. 1.  but the more this marriage may seem to be against reason, so much the more may it seem divine, and considerable. The Saints yield diverse causes, whereof one concerneth the person of the Son of God, others concern his Mother, & some others, our Faith.  

Seven causes of this marriage.  The first is, that our Saviour should not be rejected of the jews, who not believing that a Virgin could bear a child, would surely have judged him illegitimate, and to have been borne of a dishonest woman; whereof S. Ambrose saith: Who could have blamed the jews, 
S. Thom. 3. p q 29. art. 10. Ambr. in Luc. 7.  or Herod, persecuting jesus Christ, if he had been thought to be illegitimate? And if they did persecute him notwithstanding, having a good conceit of his nativity, what would they have done, if they had judged him, to have been borne of adultery?  
The second, that he might be known to be the Son of David by the Genealogy of his line and issue, which was always done by the line of the Father, as appeareth by S. Luke and S. Matthew, who deduced it; whereby joseph being proved to be of the house of David, they could not doubt but that the B. Virgin was so also (she being an heir who might not be married out of their own lineage) and that the child borne of her was the Son of David.  
The third, that he might be helped not only by the care of his Mother, but also of her husband, for whom it was more meet to undertake and menage such a business then for a woman. And therefore when he was to execute any thing, the commandment was always directed to joseph, as when there was question of going to Egypt, 
Matth. 2.13. Luc. 2.48  or returning back, and other like.  
The fourth, to the end that the Virgin should not be infamed or punished as unchaste; so that our Saviour chose rather to be accounted the Son of a Carpenter, then of a dishonest woman: whereof very fitly saith S. Ambrose in Luc. 17. He chose rather that some should doubt of his own birth, then of his Mother's chastity, 
Ambr. in Luc. 17.  and would not have the faith of his Nativity sounded upon the injury of another, that is, of his Mother.  
The fifth, that she might be comforted by the assistance of joseph, namely in her long iournyes and voyages, and dwelling many years in strange countries, as she did.  
The sixth, that the Church might have a certain testimony in S. joseph, that jesus Christ was borne of a Virgin, for as none could better tell than he, that the Mother was a Virgin, so none could give a more certain testimony thereof, saith S. Ambrose 7. in Luc.  
The seaventh and last was, in the person of the B. Virgin to honour the estate of virginity and marriage, and therein to figure and represent the condition of the Church, which being a virgin, is notwithstanding married to jesus Christ, and remaining a virgin doth bring forth children by Baptism. The 3. first causes concern the person of our Saviour, the fourth, and fifth his Mother, and the other the Church, and altogether the honour of God and his Mother, and our good and salvation. The Espousals being done, the Virgin remained in Nazareth, in her Father's house, 
Philo jud. de special. legib.  which espousals were as fast & of as great force a the marriage itself, so that if the espoused should commit any fault in the house of her Father, she should be stoned as an Adulteress, who had broken her faith in her husbands own house. In the same house the B. Virgin was saluted by the Angel, and there dwelled with joseph after the death of joachim and Anne, and not in the house of joseph (which by likelihood was at Bethleem) whereof the Scripture giveth no reason, but only that by silence it signifieth, that these espousals were of another quality than others were, and that she was always a virgin, as those that remain always in the house of their Fathers, and go not to the house of their husband to celebrare the marriage, as other married folks do, who must lose their virginity. The Pilgrim shall mark all this, thereby to praise the divine Majesty, and to give him thankes, ending in this speech.  
O heavenly marriage, 
The marriage of Adam, Abraham, Isaac, jacob, Toby.  and work worthy of the sovereign Wisdom, a marriage all spiritual and divine, having nothing carnal or earthly in it; a marriage that did be●re the beauty of all the goodliest alliances of the world, & doth exceed them in honour, as fare as the heavens in largeness exceed the earth: The marriage of Adam and Eve, made and blessed by the hand of God himself; the marriage of Sara with Abraham; of Rebeca with Isaac; of Rachel with jacob; of Sara with Toby. All these marriages were nothing in comparison of this: and the most worthy of them were honourable in this respect, that they gave seed and beginning to these two married folks, of this husband and this wife, children of Abraham, Isaac, and jacob, and of twenty other Kings their ancestors in the house of juda, married to God by an excellent band of Faith, Charity, and inviolable Virginity. O noble pair! O noble husband! 
Psal. 44.10.  and more noble wife! and verily the daughter of the great King, clothed in gold, and adorned with the richest jewels that ever came out of his cabinet! O worthy marriage of this couple! A marriage most worthy to be honoured, with the most glorious fruit that ever woman bare! 
Spiritual marriages  O daughter of Zion! O Christian daughters, learn thus to marry your selves, to marry yourselves to God, to give him your body and soul; & fear not either the privation of that pleasure which passeth like a dream, nor yet the barrenness of your body; for your pleasures you shall have the delights of earth and heaven, and for the children of your body, a thousand goodly works that shall accompany you above, as an honourable and immortal posterity, and a thousand crowns of glory instead of the children you might have had: but if you be married already, after the fashion of these holy Dames, let it be to the same end for posterity, & not for pleasure; and always with the honour of christian chastity, and conjugal fidelity. O sovereign Lord, author of these virginal marriages, be thou always praised in them, as in all thy works. O Virgin obtain for me that spirit that made thee so to marry; and thou holy joseph, a heavenly branch of the house of David, given for solace and secure to this divine Virgin, solace us with thy prayers, & secure us with thy help, that we may follow thy faith and word, and may be made partaker of that reward, and recompense which thou hast received in heaven.  
This shall be the Pilgrims meditation in the morning, after which he shall hear Mass, and do his accustomed devotions, until Noon, when he shall take his repast.   

The Afterdinner, and evening of the six and twentith Day. Of the rare virtues of S. joseph. CHAP. XXI.  
IN the afternoon he shall follow his former exercises, only the subject of the meditation changed, which he shall vary, according to the diversity of the things he did meditate in the morning.  
Having heard Evensong he shall employ some time to read, or meditate the virtues of S. joseph, 
The virtues of joseph.  which without doubt were rare and worthy of a man chosen to be the spouse of the greatest Lady of the world before God, and the foster-father of the son of God himself.  
His innocency, his faith, his hope, his charity, obedience, magnanimity, prudence, humility, and other royal virtues appeared in his actions, performed in matters most difficult to believe, and most hard to execute, 
Why he is called Just.  which may easily be verified by some examples. First, when it was first perceived, that the Virgin had conceived, not knowing either the cause, or the mystery, he shown himself a perfect wise man, when on the one side, he deliberated to dwell no more with her, not to consent in his conscience to any suspicion of dishonesty; and on the other side, he would not defame, nor raise scandal without cause about her reputation, 
Matth. 1, 19  for the which cause he is called Just by the Evangelist, by a name that comprehendeth all the qualities of a holy soul. Secondly he shown his faith and virtue, when without contradiction, he believed the words of the Angel, advertising him that his wives being Great, was a work of the Holy Ghost, and obeyed him with promptitude and humility, taking again his Spouse at that instant, loving & reverencing her more than ever, seeing she was chosen to be the mother of such a child; so much the more assisting her with love and solid respect, 
His respect to the B. V.  by how much it was founded more in the soul then in the body, more in the beauty of the spirit, then in the fairness of the face; and if holy Elizabeth was thought to have so much reverenced the Virgin, for having by sweet inspiration understood, that she was the mother of God, how great may we think was the reverence that joseph did bear her in this respect, being informed by so clear testimonies and oracles of this truth, & of her virtues, having also experience thereof by daily and domestical conversation? What care besides, what diligence, what patience, what prudence, 
His prudence.  must he needs have showed in conducting this Virgin from one Country to another, flying the persecution, and fury of Herod the Tyrant? Dwelling so long in Egypt a strange Country? Always firm in faith and Charity? Surely the holy Doctors could not tell with what words to express his praises. S. Chrysostome doubteth not to say, That he was eminent, in all things commendable, and accomplished in all virtues, having well discharged the office and duty of a true Father to jesus Christ: neither was ever father so careful of his own son begotten of his body, as this spiritual Father was of this child: He had (saith he) wisdom above the law, he was always attentive to meditate the Prophets, and by these titles deserved the name of Just, 
Hom. 2. de B. Virg.  which the Scripture giveth unto him, as we have said S. Bernard with the like stile, exalteth him for a man of singular faith and perfection, & groundeth his proof upon that he was the husband of this Virgin: We must not doubt (saith he) but that this joseph was a good and faithful man, seeing he was given for a Spouse to the Mother of our Saviour, a faithful servant and a wise (say I) seeing our Lord gave him for a solace to his Mother, 
Matth. 24 Luc. 12.41.  a foster-father to his own body, and alone chosen for a most faithful Condiutor of that great Council. The reason is good; for God being Wisdom itself, did choose no doubt an Espouse agreeable to the virtues of the Mother of his Son, and to the Majesty of them both. All these great virtues which are not easily found in a young man, 
Whether joseph were an old man.  gave occasion perhaps to many to think that joseph was old, when he was espoused to the B. Virgin, as the painters with their pencils have amplified, making him all white, representing him old and grey headed; and whilst on the one side they would make his continency and other qualities, seem more credible by the conveniency of his age, they have on the other side abased the praise thereof, laying that upon nature which was of grace, a beginning, or root much more noble, and not marking, that the marriage might have been suspected, by this inequality of age in the parties. It is probable indeed, that he was of good years, mature, and strong, and fit to exercise actions of prudence, but not old; neither needed the Painters to use that fiction, seeing it is as easy to God to give chastity to youth, as to age And if the anncient Patriarch joseph, 
Genes 39.7.  who had no vow of continency, and was to be Father of many children, was at 18. years old chaste, with an unchaste mistress; might not our joseph bound with vow of chastity, and specially assisted by the grace of God, be so with a most pure Virgin, except he were old? here therefore the Pilgrim shall take matter to meditate, of the sanctity and perfection of this holy personage, and shall thereby learn, that his death was happy. Of the time whereof, the Scripture saith nothing: 
joseph died some years before our Saviour. Epiph. con. haeres. 78.  we may gather notwithstanding that he died before our Saviour, for that it is not likely that in his life time, our Saviour would have commended his mother to S. john, & not to him. Some say he departed, when S. john Baptist began to preach. The opinion of Epiphanius, that he died about the 12. year of our Saviour is more agreeable to holy Scripture, which never in her narration forgetting to name joseph, as long as he lived, never mentioneth him, 
Luc. 2,  after the history telleth of our Saviour found in the Temple at Jerusalem amongst the Doctors at 12. years of age, which certainly was, because he died about that time. After these meditations and the like, the Pilgrim shall take his refection and rest, until his midnight meditation, which he shall make upon the same subject, or what other he shall choose.   

The seven and twentith Day. Of the Incarnation of the Son of God. Of the miseries of mankind, when this happened. CHAP. XXII.  
HERE cometh the main and chief meditation of our Pilgrim all the time of his abode at Loreto. For it is of the Incarnation of the Son of God, the most high S● important mystery of our Religion, announced ●●th B Vir●●● and performed in this holy Chamber and 〈…〉 to penetrate the Majesty, as well of the Mysteries, as of the Embassage, he must appoint three times for meditation, midnight, morning, and noon with the evening.  
At midnight for the first point, setting before him the fall of our first father Adam, his estate and misery, he shall meditate withal, the goodness of Almighty God, who made so great show of his mercy to this his poor creature, at that very time when he was offended; for then accursing the Serpent, who by a woman had wrought all our misery, and in countervail threatening him with a woman, and the seed of a woman who should crush his head; he promised in the same words a Redeemer to mankind, who should be borne of that woman: I will put (saith he to this Seducer) enmity between thee and the woman, 
jesus the seed of a woman.  and betwixt her seed, and thy seed, and she shall crush & break thy head. This woman was the B. Virgin, and her Son jesus Christ our Saviour truly her seed, and borne of her only seed; for those who are borne of other women, are of the seed of men and women both. This promise was signified by the beasts skins wherewith Adom and Eve were clothed (after their fall) in the evening. 
Gen. 3.13  For this was a figure foretelling that the same God who then did speak, should take the flesh of man in the evening of the world, and should become a Lamb to be killed and sacrificed, and to gain for us by his death the robe of innocency in this life, covering the confusion of our sins, with the stole of glory in the next life, meriting for us the kingdom of Paradise; and this towards the evening, deferring the execution of this his coming by justice, that the pride, 
Why the Son of God was incarnate towards the end of the world?  whereby man was fallen into misery, might be punished, and man might be thoroughly humbled, by the long knowledge and feeling of his infirmity, and so might cry to the Physician to be cured. If the Son of man had been incarnate presently, men would not have acknowledged their maladies or wounds, and in tract of time they would have forgotten the benefit of their salvation; for if we forget it already, it being but fresh and the other day, having been done towards the end of the world; what had we done, if he had come four thousand years before? Besides it was convenient, that many ceremonies, prophecies, sacraments, sacrifices, and other preparations should go before so great a Lord into the world, to dispose and prepare the hearts of men, 
Fit preparatives to the coming of our Saviour.  to receive him with a lively faith, profound humility, & a burning charity.  
In the second point he shall meditate on the one side, the increase of corruption in our humane nature, going still from ill to worse, after its first fall until the coming of the Son of God incarnate: he shall consider the confusion and miserable condition of men, plunged for the most part in the dark dungeon of ignorance of God, and heavenly things, and oppressed under the tyranny of him, who enthralled our first Father, and held all his posterity prisoners in the slavery of all sort of sins & vices, 
The prodence of God towards man before his sons coming.  infinitely more cruel than that which the jews suffered in Egypt; for that was only a figure and shadow of this. On the other side, he shall behold the divine providence, not ceasing still to provide help and succours, to prepare & dispose this patiented by convenient remedies, and to retain men in their duty and virtue, by good laws, and good works, by punishments, promises, threatenings, as the examples of the deluge, of the burning of Sodom, of his protecting of the just do teach us. And here he shall remember, how the Father of mercy, in what measure he seethe our misery increase increaseth also & strengtheneth his remedies, more lively stirring up his friends to the faith & hope of his help and benediction: which namely he performed in the person of Abraham, 
God's promises for the comfort of the world.  when having foretold him that his posterity should be captive in a strange country, he promised also that in the fourth generation they should be delivered, and should return from whence they parted: which is according to the outward letter of the history, the deliverance of the Hebrews, the children of Abraham, happening in the fourth generation, that is, four hundred years after they entered into Egypt, allowing every generation a hundred years, 
Four diverse generations  and were put in possession of the land of Promise. According to the interior, or mystical sense, it is the redemption of man, wrought by the coming of the Son of Man into the world, in the fourth kind of generation, which was this. For the first was that of Adam without Father and Mother; the second, that of Eve made of the substance of Adam, without a Mother; the third, is the ordinary of all men, borne of Father and Mother by the common law of Nature; the fourth than was this of the Son of God made Man, and borne of a Mother without a Father.  
He shall note also in the same place, and mark, that faith and hope were always entertained and renewed among the people of God, by diverse sacraments, sacrifices, ceremonies, and prophecies which did figure and foretell this future Messiah & Redeemer of mankind, as is evident in all the law of Moses.   

The third point of the Meditation. The desires of the Saints, dead and living, of the coming of the Messiah. CHAP. XXIII.  
FOR the third point, the Pilgrim shall choose certain places of Scripture, which declare the desires, and longing of the Saints, who from the time of the law of Nature & Moses, 
The Father's desirous of the coming of Messiah.  bewailing the great miseries of mankind, and longing after the promised Redeemer, were in an incredible expectation of his coming, and ceased not to cry for him with prayers, sighs, & tears, so much the more fervent, by how much the more they saw the greatness of our evil and misery. Moses' said, Exod. 4. I pray thee, O Lord, send whom thou wilt send. He spoke to the Father, 
Exod. 4.  desiring him to send his Son. How long (saith David) O Lord, wilt thou turn thy face from us? How long wilt thou forget our poverty and anguish? 
Psalm. 43.  How long shall our enemies lift up their horns, and glory in our destruction? Arise, O Lord, arise, and for the love of thy name, send us help and secure. As if he had said, Lord, if thou deferrest thy coming, to the end by thy staying to make us acknowledge our own misery, and poverty, alas, we know already too well, and cannot sufficiently bewail it, we know full well that without thy help, we are lost; 
Psal. 8.20.  help us then, O Lord, and show us thy face, & we shall be safe. Send us this promised face, this valiant woman, this divine seed, 
Gen. 3.13  that should crush the head of our enemy, show thy image, thy face, thy Son incarnate, which fully doth resemble thee, to the end that we may be delivered out of our misery. And in another place, as it were comforting himself in a holy hope, he singeth out this divine generation: 
Psal. 71.  He shall descend like a shower of rain upon a Fleece, signifying the heavenly and virginal Conception of the Son of God. And this was the rain, & dew which Esay the Prophet demanded: O heavens, pour down thy dew from above, 
Isay 45.  and let thy clouds rain down the Iust. Let the earth open, and bring forth our Saviour. Let it bring forth this just man, that must be borne of a Virgin, and bear our iniquities. And again: 
Isay 64.  I would thou wouldst open the heavens and descend, the mountains would melt at thy presence. His meaning was; O King of heaven, when wilt thou descend from thy heavenly throne, I would thou wouldst open the heavens, and come down to us, at thy only presence our spiritual enemies, the mountains of pride, should be abased and confounded.  
After these places of Scripture considered, he shall cast his eyes upon those great and holy souls, 
The just souls in Limbo or Purgatory.  who after the death of the first Just Abel, being shut in the prison of Limbo, or wrapped in the flames of Purgatory, did expect the coming of the Redeemer, in whom they believed and hoped in their life time, and did invocate him in this prison of hope, did pray him, and press him for his mercy sake to make haste. 
Genes. 3.13.  Adam said: Send this woman, and that seed (O my Maker) wherewith thou didst threaten the pride of that old Dragon, the first cause of my f●ll, and finish this my long banishment. Abel said: 
Gen. 4.4.  O Father of the whole world, send that Lamb, which thou madest me to figure by my first sacrifice, and open our prison gates. No said: O God Almighty, make that Prince of peace to appear, signified in my time, by the rainbow in the clouds, a figure of thy Covenant which thou didst promise to make with mortal men Abraham: O Lord, 
Genes. 12.3.18.18.22.18 46 4. Act. 3.25.  thou didst often promise to multiply my seed, as the Stars of heaven, and as the sands of the Sea, and to give them the Country of Chanaan, and didst swear unto me by thyself, to bless all Nations, in my seed: my race is multiplied, the country of Canaan is given according to thy word; when will it please thee to accomplish the principal point of thy promise, and raise that branch wherein the world shall be blessed, and draw us out of these shadows, into the possession of thy light and everlasting felicity. Isaac and jacob said as much. 
Genes. 36.  Moses' prayed by that great ineffable Name, that it would please him to show his face so much desired. David said: When will my beloved come, O Lord, my son, and my Father, whom I have fortould, whom I have song, whom I have exalted in my mortal days? When will come that little David elder than his grandfather, truly to bury the Giant Goliath, whom I killed only in figure, and shadow. Esay: when shall come that God, of whom I said to the people of Israel: God shall come in person, 
Isay 36.  and save you. Micheas: When shall he come of whom I prophesied, saying: Behold our Lord shall come out of his place, and descend, and all with one voice shall call unto him. In meditating hereof he shall admire the Providence of God, who in so good time did promise a remedy of our fall in a Redeemer: his Wisdom, in that he deferred the execution thereof so many ages, to teach men the gravity of their sin, to make them feel their own infirmities, to humble them in their misery, to cause them to cry unto heaven, and to beat at the gates of his mercy, with sighs, prayers, and tears, & to obtain that by merit, which without merit was promised unto them. In this devotion, the Pilgrim shall pass the midnight, with thankes giving to the goodness of Almighty God.   

The Meditation for Morning, and Noon. Of the Annunciation made to the B. Virgin, by the Angel Gabriel. CHAP. XXIV.  
OUR Pilgrim having taken some rest, shall go betimes to the holy Chapel, there to make his morning Meditation, which shall be of the Annunciation of this mystery which he cometh to meditate. 
Preparation to the Meditation.  In the beginning of his meditation he shall conceive in his mind, as profound reverence towards God, as possibly he can, as one that is to speak in his presence of a chief work of his, of a mystery and Embassage full of majesty; he shall with equal humility demand a sufficient light to see it, and to profit by it. He shall not near need to imagine a place where the history happened, as in his other meditations; for he shall meditate the mystery in the same place, where it was both told, and performed; yet he may set before his eyes our B. Lady praying at the now Gospel corner of the Altar, when the Angel Gabriel brought her this tidings, 
The Angel saluting the Virgin.  glittering and shining with an extraordinary light, and accompanied with many of the chief of Angels, as we may piously believe, and as we have said before, Cap. 18.  
The first point shall be taken of the beginning of the history, which saith: In the sixth month, the Angel Gabriel was sent of God to Nazareth, a city of Galily to a Virgin whose name was Mary, espoused to a man called joseph, of the house of David. Behold an Embassage in every point excellent and honourable. In the Majesty of him that sent it, who is God; of the messenger sent, who was one of the principal Angels; of the person to whom it was sent, who was the greatest Lady that ever was in the sight of God; 
The excellency of the Embassage.  of the mystery or message itself that was brought, a mystery of all mysteries, which is the marriage of the Son of God, made with the Nature of man, agreed on by the sacred Senate of the glorious Trinity, for the comfort of men; of the end for which it was sent, which was to inform the B. Virgin, to have her consent, and accomplish, and celebrate the marriage. here now the devout soul contemplating the majesty of this Embassage in the foresaid circumstances, shall set before his eyes, all the ranks of the heavenly Court of all those happy Angelical spirits, rejoicing there above in this mission, and the assembly of those just Souls that before this departed, who having heard this good news in Limbo, were in an admirable expectation of the coming of their Redeemer. It is said, that this message was done the sixth month. This at the first hearing seemeth to be referred to S. john, who was six months elder than our Saviour; 
Christ incarnate in the 6. age.  but in a mystical sense, the mention of this number goeth further, and teacheth, that this Conception of the Son of God, is announced and accomplished in the sixth Age of the world, as Beda saith. Also, 
Man created the sixth day which is Friday, on which day christ was crucified.  that as God created Man in the sixth day of this world, which is our Friday, and that at the sixth hour of the day, which is our midday; so he descended into the earth the sixth day, and at the sixth hour of the day; for on such a day, was this Embassage made, to wit, the five & twenty of March which that year was Friday. And upon the same day, and hour, he ascended up the Cross, as the Scripture doth expressly signify. Conueniences which do easily declare that the benefit of our Redemption was no more by chance or adventure, then that of our Creation, but projected of purpose many ages before, even from all Eternity: and this long providence doth testify the ancient & fatherly love of God towards us. 
The Aue Maria thrice a day.  The Catholic Church in remembrance of this Embassage, and Mystery which it teacheth, saluteth the Virgin at high noon, with these words of the Angel, as also at morning and night, to give thankes to God for so notable a benefit, in those three times which we have showed before to be remarkable by the devotion of the Saints; and therein she showeth that she doth not lose the memory of that immortal benefit.  
The second point shall consider the words following. When the Angel was entered to her, he saluted her thus: All hail full of grace, 
Luc. 2.28.  our Lord is with thee, blessed be thou among women: But she hearing this, was troubled at his speech, and thought what manner of salutation this might be. And the Angel saith to her: Fear not Mary, for thou hast found grace with God: behold thou shalt conceive in thy womb, 
The Majesty of this salutation.  and shalt bring forth a Son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the most High: And our Lord shall give him the seat of David his Father, and he shall reign in the house of jacob eternally, and of his Kingdom there shall be no end. And Mary said to the Angel: How shall this be done, seeing I know not man? And the Angel answering, said unto her: The Holy Ghost shall come upon thee, and the virtue of the Highest shall shadow thee, and therefore the Holy that shall be borne of thee, shall be called the Son of God. And behold Elizabeth thy kinswoman, she hath also conceived a son in her old age; and this is the sixth month to her that is called barren, because every word shall not be impossible with God. And Mary said: Behold the handmaid of our Lord, be it done unto me, according to thy word. And the Angel departed from her.  
Behold first a wonderful salvation. The Angel pronounceth the blessed Virgin full of grace, and fullness cannot be but divine: he saith, that God is with her, no doubt with a singular and special assistance, and therefore he calleth her Blessed among women: A salutation never heard or given to any creature by a heavenly spirit. The most humble and wise Virgin was troubled, seeing the Majesty of this messenger, and much more hearing the praises he pronounced; 
The modesty of the Virg.  and not presuming to open her mouth to answer, she thought upon that she heard. A spirit very different from that of our worldly Dames, who instead of troubling themselves at the praises which the world giveth them, even without ground or desert, they rejoice and tickle at the least blast of glory that bloweth in their ear; they lift up themselves, and swell in their hart, 
The lightness of worldly women.  and the more is said to them in that kind, the wider have they their hart and ears open to hear more of their praises. The Angel seeing the heavenly Maid to blush, and reading as it were in her face and silence her astonishment, called her familiarly by her name; did assure her, and advised her not to fear, having cause rather to rejoice, having so good a place in grace, and favour of God, by him cherished, & chosen to be Mother of a King without a match, of a Son who should succeed in the throne of David, who should reign for ever in the house of jacob, and of whose kingdom there should be no end, & finally Mother of the Son of God; & pronounced her Great in that measure, that she accounted herself little.  
But behold a question and doubt worthy of such a Virgin. She had consecrated to God, her soul and body, 
The B.U. first vowed virginity.  by the vow of Chastity, the first in this praise and magnanimity among all the daughters of Israel. She was troubled at his first words, by reason of humility; but hearing him speak of conceauing and bearing a son, she was troubled by reason of her virginity: she highly esteemed the grace promised, but she was careful also of her own faith promised, and of her integrity, which she would not lose for all the treasure of the world. How many Virgins be there clean contrary, who willingly abandon their body and soul, so they may get the love of some earthly Lord? The Angel doth deliver her also from this fear, and showeth her that this Generation shall not be like others, by the company, or seed of man, or by any violation of the body, but heavenly without hurt of her virginal integrity, by the work of the Holy Ghost, by the power of the Highest, by the grace of the same Son that shall be borne, the Holy of God, & the son of God: Adding that Elizabeth her cousin being now both old & barren, 
Why the Angel maketh mention of Elizabeth.  had conceived a Son, & that it is as easy to God to make a Virgin conceive, as an old and barren woman. The B. Virgin understanding that her vow of virginity should be kept & preserved, agreed and gave her consent, & believed that God could do what he said; and she that was called the Mother of the most Highest, 
The Dialogue of the Angel and the Virgin, differing from that of the devil and Eue.  calleth herself his servant. O happy conference & dialogue, and much more fortunate than that of the seducing Angel, and the seduced Virgin, in the earthly Paradise, who harkening to a promise of Deity, if she would eat of the forbidden fruit, suffered herself to be deluded with vanity, and made the first breach and entrance to the fall and ruin of mankind.  
O Virgin happy by thy virginity! more happy by thy humility! yet most happy by thy lively faith! Thy virginity hath made the Son of God amorous of thee; thy humility hath made him descend into thy womb; but thy faith made thee conceive rather of the spirit then of the body. 
The excellency of virginity.  O verily full of grace, full of God, and verily blessed above all women: blessed above all Virgins in purity, above all Wives in fecundity, above all Saints in faith, hope, and charity, chosen from heaven to be the Mother of the Highest. For if a Virgin may be with child, nothing can she more fitly bring forth then the ●onne of God; and if the Son of God will be conceived and borne, he cannot more fitly be borne, then in the womb of a Virgin.   

The third point of the Meditation. How the Son of God was conceived in the womb of the Virgin. CHAP. XXV.  
THE third point shall meditate, how so soon as the B. Virgin had pronounced the words of her consent, Behold the handmaid of my Lord, 
Luc. 1.38.  be it unto me according to thy word; the Word of God was incarnate, and made man in her womb, not after the manner of other men, whose bodies are organised after 40. days, and then receive a reasonable soul, yet without the use of reason: but in a manner altogether divine and supernatural this body was at that very instant prepared to lodge and receive the soul, & to be animated, 
He was happy at the same instant. S. Thom. part. 3. q. 34. art. 4.  although by little and little it did grow unto the nativity. And this soul united to the word of God, together with the body had also at the same instant the use of reason & free will, was filled with all sort of spiritual graces above all men & Angels, and found itself joyful and happy in the vision of God. And all this in favour of this admirable union; though by dispensation of God, the body that was to be the subject of our Redemption remained passable and mortal, which otherwise had been immortal; and the soul subject to sadness and sorrow, which hath no place with beatitude: so desirous was our Saviour of our salvation, and so prodigal of his mercy as willingly, and cheerfully, and quickly to bear our sorrows and miseries, in part he deprived himself of the possession and use of his happiness, to make us thoroughly happy.  
This Conception than was full of the marvels of the bounty of God in so markable signs of his love, and of his almighty power in joining things so difficile, which the Prophet foretold as an effect never happened before: 
jerem. 31.  Our Lord hath created a new thing upon earth: A woman hath compassed about a man. This is the B. Virgin conceiving a Son in her womb, who was a man as soon as a Child, having from the first instant of his Conception, all the virtues of men of perfect age; 
God made man, and man God.  and that in higher title of perfection, than ever was given to any creature. Behold then God made man, and man made God; behold God conceived of a virgin according to the Prophecy of Esay: A Virgin shall conceive. Behold the Word clothed with our weakness, & our weakness married to his Almightiness; 
Esa. 7.  two natures joined together in one person. Behold the descent of the Highest, figured by that he did heretofore, when he said, I will descend to deliver my people from the bondage of Egypt. Then without abasing himself he descended, 
Exod. 3.8  by the effects of his justice and power, to chastise a Tyrant, and deliver the oppressed from a temporal evil: here he is descended making himself man, making himself little, 
Phil. 2.12.  emptying & humbling himself, as the Apostle saith, to pull man from under the spiritual Tyrant, from the tyranny of sin, and the everlasting prisons. 
The joy of the Just & Saints at this conception.  To that deliverance Moses & the Hebrews sung a song of thankes giving; to this descent, and to this marriage the Angels from heaven sung an hymn of a new note, & the just souls in Limbo did leap for new joy; and both were ravished into admiration, seeing him that is called the Son of the Highest, vouchsafe to be the son of his own creature, bowing himself down to our littleness, to lift us up to his greatness. O sovereign bounty what may I do to acknowledge this benefit? 
The prayer.  what may I say to praise it worthily? what may I alone render in recompense, where all men and Angels together cannot yield one worthy thanksgiving? what can I say stutting & stammering, when as the tongues of all the Angels cannot reach to the hundreth part, either of the greatness of thy charity, or of the height of thy humility, or of the purity of this match & marriage? O Virgin most pure, most wise, most humble, most fruitful, most rich, most charitable, chosen for spouse, for daughter, for mother, chosen to bring forth to the Angels the honour of heaven, and to men the salvation of the world, and to the whole Church of God the peace, kingdom & the glory of God: help thy poor Pilgrim with thy favour and credit, obtain for me light to understand this immortal gift of God made man; obtain for me virtues proper to thanke him withal, a charity celestial to love him, a strong memory to hold him always in my hart. Let me never departed from this place, from this chamber, from this heavenly Temple, from this earthly heaven, without this favour worthy of thy Son, and thee.  
Having ended his meditation he shall prepare himself to receive at his best commodity. At midnight he shall resume the same meditation, or some points thereof.   

The Afterdinner, and Evening of the seven and twentith Day. Of the goodness of God, in the mystery of his Incarnation. CHAP. XXVI.  
IN the evening the Pilgrim having done his accustomed devotions shall particularly meditate the greatness of God in the mystery he hath considered, still more and more to perceive therein an evident demonstration of his infinite goodness, 
The Incarnation, a clear testimony of infinite bounty.  wisdom, and power.  
First he shall see, that this Incarnation is a clear testimony of the infinite goodness of God, in that he would be made man, and join himself with so straight a band to our humane nature, and to lift up our poverty with the wings of his majesty, to make himself man, to make man God (as S. Augustine saith) moved only with love and charity toward his creature, 
De catech. rudibus c. 3.  having no need, nor profit thereby, seeing he could as a sovereign God with absolute power lose man from his misery, & restore him to his first estate, without these costs and charges, and without this conjunction, specially being already his enemies not only by the fault of their first Father, but by those they committed since. In having made the world, and presented it to man, he gave all his goods; but in making himself man, he gave himself, and hath communicated himself to him in the largest measure of his sovereign bounty. The nature of bounty and goodness (saith one Saint) is to impart the good it hath, and thereupon as all creatures are good in their nature, 
Dyon. de dium. nominibus c. 1.  so are they communicable; the sun yieldeth without sparing, his light and influences; the fire his heat; the water his moisture, the earth her plants; and beasts and other parts of the whole world do contribute to the entertainment & pleasure of man, all that they can by this law of bounty: 
S. Tho. 3. p. q. 1. ar. 1.  & man in what measure he is well borne and morally good, is also more liberal of his goods. God then the chief and sovereign goodness hath communicated himself to man in a sovereign sort, making himself man, and uniting in one person, our humanity with his divinity: the union could not be more straight and noble, and therefore let the devout soul even drown herself in the consideration of this supreme liberality, let her admire, adore, and drown herself in a profound humility, seeing here God made Man for sinful man, and to have exalted this nature, fallen even to the very centre of the Earth, unto a degree of honour higher than ever she could have hoped, though she had never sinned.   

Of the Wisdom of God, in the same Mystery. CHAP. XXVII.  
SECONDLY, he must consider, how in this Mystery God hath showed his infinite wisdom, having found so fit and convenient a mean for the reparation of man, 
A most evident testimony of wisdom in the incarnation.  to instruct him, to plant in his soul the seed of all the most noble virtues, by a way most plain, short, and effectual; for making himself man, & conversing familiarly with men, he taught them by word of mouth the heavenly mysteries, & traced out the way of happiness with the admirable examples of his own virtues. Hitherto he had taught by his creatures, by his servants, by the books of his Prophets; but being made man, he did speak in person, as S. Paul to the Hebrews deduceth, he became his own interpreter, 
Hebr. 1.  he read the book of his own knowledge, and expounded himself, and was the living glass, practice, and proof of the Text, which he had dictated: 
Eccl. 52.  Behold I that did speak am present, saith he by his Prophet. He spoke hitherto not being seen, behind the curtain of his creatures, & within the clouds of obscure and dark prophecies, and as being absent, by Prophets, as Ambassadors. But making himself man, he is become visible, he hath presented himself, he hath spoken, and with his own mouth, & his own works hath taught us our lesson from heaven. Whereupon S. Augustine saith: 
Lib. 11. de Cunt. Dei c. 2.  That man might boldly walk towards truth, Truth itself the Son of God is made man, and hath laid the foundation of our Faith. By the same lesson he hath planted hope in our hart also, for having given us so notable a pledge of his love, he must needs give us great cause of hope and trust in him: There was nothing (saith S. Augustine) more necessary to uphold our hope, 
Lib. 13. de Trinit. c. 10.  then to have some token of his love, and what token greater can there be, then to see the Son of God united to our nature? Now by the demonstration of this love he hath most lively invited, and incited man to love him; for there is nothing so natural, as to love him of whom we see ourselves beloved: 
August. de catech. judaeus c. 4.  Wherhfore (saith the same Doctor) if heretofore we were slow to love, yet now let us be ready to render love, Moreover, could there be a more noble means to make man partaker of this supreme nature (our happiness) then by this alliance, whereby God is made Man, and man God? To break the hart and pride of the Devil, then to see the nature of man which he so much despised and abased, to be exalted above the nature of Angels? To tame his arrogancy and presumption, and to remove the yoke of his tyranny by a Man God, man alone not being sufficient to satisfy and overcome for mankind, and God alone could not suffer being impassable? To teach man humility, the foundation of all virtue, 
Phil. 2.  seeing God not only humbled, but also annihilated, taking the form of a servant, and suffering the death of the Cross? To teach obedience, purity, liberality, devotion, prudence, constancy, 
Philip. 2.  magnanimity, and other virtues, whereof he hath given so good instructions, both by word and work, all his life long, and specially in the three last years, that he manifested himself to the world, and most clearly, and effectually in that admirable conflict of the Cross? To teach finally to do nothing against the dignity of man so much honoured by this alliance? Are these means effectual enough to redeem man? Do they sufficiently declare the infinite wisdom of God?   

Of the power of God in the same Mystery. CHAP. XXVIII.  
DOTH not the power of God also divinely appear in this mystery, 
The power of God in the Incarnation.  for therein we see two natures infinitely different to be joined together, the divine and the humane, and by a bound so admirable and so straight, that remaining distinct and without confusion, they make but one person, the closest and nearest union that can be of things divers? This therefore is a work of one Almighty, and a most manifest demonstration of an infinite power. It is without comparison greater, then that he shown in the Creation of man, in joining his spirit and body, an heavenly soul with an earthly body, making as it were an abridgement of the whole world; for the soul was not infinitely distant from the condition of the body, as the divine nature is from the humane: this was only to join two creatures of diverse ranks and degrees; but to join the word of God with our flesh in one person, is to have united two natures infinitely unequal, 
S. Berna. serm. de Nativit.  & to have made an admirable abridgement of the whole world, and of the Author of the world, and to have enclosed infiniteness in littleness, and eternity in tyme. This is infinitely more than to join East to West, or North to South, or heaven and earth together; for such a conjunction should be of things fare different, yet with some proportion and measure, but this is of two natures infinitely distant the one from the other, the divinity with the humanity, the infinite with the finite, the most sovereign majesty with the least reasonable creature, stable Eternity with floating Time, the supreme power with infirmity, impassibility with sufferance, God with man, the Creator with his Creature, which are so many exploits and testimonies of an Almighty power. 
Motives to the love of God.  here then the contemplative soul shall admire, shall praise and exalt the wonders of this sovereign God, in this mystery; he shall stir up himself to his love, seeing the effects of his wonderful bounty; to reverence and respect, seeing the signs of his infinite wisdom; to his fear, considering the greatness of his majesty. He shall thank the Father for sending his Son, and the Son, for taking our flesh by the will of the Father, and also the Holy Ghost, the bond of the Father and the Son, and shall adore this divine & sovereign Trinity, one God in three persons, all and every one the maker of this admirable and principal work, greater than had been the Creation of a thousand worlds.   

The eight and twenty day, and the seaventh of his Abode. Of the Visitation of the B. Virgin. CHAP. XXIX.  
THIS day the Pilgrim shall make his meditation of the voyage of the B. Virgin to the house of her Cousin Elizabeth, 
The modesty of the virgin in her voyage.  whom she went to visit immediately after she was saluted by the Angel.  
For the first point of the meditation, the Pilgrim shall take the first part of the history: In those days Mary rose, & went quickly to the mountains, unto a town of judea: he nameth not this town, as he did Nazareth, because it concerned not the mystery of the visitation, & such a writer puts nothing superfluous in his history: he declareth only the courage and diligence of the B. Virgin to undertake and perform this Pilgrimage which principally he meant to report. Here the devout soul shall first cast her eyes upon this heavenly maid, great with God Almighty walking the fields, not with the train or company of an earthly Queen, in Coach, or Litter garnished with velvet or cloth of gold, with soft beds and cushions, but in the simplicity of a daughter of Zion, on foot, in company of her Spouse joseph, though assisted with a great company of Angels, for the guard of him they carried and of her, and followed her foot by foot through all the places she passed.  
Secondly she shall consider the humility of the B. Virgin practising by work the virtue which she professed in word, 
Her humility in visiting S. Elizabeth.  calling herself the servant of our Lord: the greater goeth to the less, the virgin to the wife, the daughter of David to the daughter of Aaron, the mother of God to the mother of a man, the mother of our Lord to the mother of a servant, which are so many proofs of an heavenly humility. It was also very convenient that she should excel in this virtue, & meet for the Mother of him, who descended from heaven to her womb by humility, to begin to walk in humility. The Daughters of this world do not so; for when they are by others exalted to any greatness, they make themselves also greater in their own hart, and do highly disdain their inferiors; and the ordinary fashion of women with child, is to become heavy, and to seek rest, and ease of body. This B. Virgin goeth another way, as she is of another rank; for being exalted above the highest, she humbleth herself to the lowest, waxeth light with her load, and instead of rest undertaketh a troublesome journey to the Mountains of judea. O ways honourable with the steps of such a Creature, carrying in her bowels the Creator! O happy Hills that were trodden with the heavenly feet of the Blessed Virgin, and Mother of the most high, never did you bear so precious a burden, ne-never did you perform a more honourable service! O my soul, see and contemplate here, behold this fruitful Virgin, this daughter of Zion, this Mother of God, to fly with joy, carried by him whom herself doth carry: behold her rising as a fair morning, upon the top of those beautiful mountains ascending those hilly places like the Sun rising from under his Horizon: behold the beauty of her face and soul surpassing the most glistering stars, the modesty of her pace & going, the fire of her charity, the greatness of her divine fortitude and courage.  

The salutation of S. Elizabeth.  The second point shall be taken from the salutation of the Virgin, and the effect thereof. It is said that the Virgin entering into the house of Zachary, saluted S. Elizabeth: And it happened, when Elizabeth heard the salutation of Mary, the Infant exulted in her womb: And Elizabeth was filled with the Holy Ghost, and cried out with a great voice, and said: Blessed art thou amongst women, and blessed is the fruit of thy womb: And how cometh this to me, that the Mother of my Lord should come unto me? For behold, as the voice of thy salutation was made in my ears, the Infant in my womb exulted with joy: And blessed art thou which hast believed; because those things shall be performed which have been spoken to thee by our Lord. In these words he must mark the marvellous virtue and force of the salutation of the B. Virgin, having so happily strucken the child and the Mother, that they were both sanctified and filled with the Holy Ghost, & enabled to effects exceeding the common course of nature. The child received sense and use of reason beyond his age, and leapt at the voice of the Mother of our Lord, honouring the said Lord by that his motion.  

Elizabeth did prophecy of things past, present, and to come.  The Mother was made a Prophetess, knowing by revelation, what had passed, when she knew things secret, to wit, that the B. Virgin had believed; knowing also the present, as that she was happy and blessed above all women, that she was great with a blessed fruit, with the Son of God our Lord: She knew also what was to come, foretelling that those things that were told her, should be accomplished. Whereupon the Pilgrim shall consider how much the Son of God hath honoured his mother in making her so soon the instrument of the Holy Ghost, and his cooperatresse to so high effects, & in what credit she must needs be now in heaven for the salvation of men, having been enriched since with a thousand merits and prerogatives, and reigning with her Son, heaped with eternal glory, above all Angels and men. And if her simple voice and salutation that did pass, brought the Holy Ghost unto the souls of men; of what efficacy shall be her firm and constant prayer, to obtain us the heavenly graces of the same Spirit to our salvation?  
O B. Virgin, make this heavenly voice of thine sound unto thy Pilgrim! this voice so pleasing, so powerful! this voice whereof the Spouse speaketh saying, Cant. 2. 
Cant. 2.  Let thy voice sound in my ears, for it doth rejoice me. Make it be heard O virgin and therewith obtain me necessary help, happily to accomplish the course of my mortal Pilgrimage.   

The third point of the Meditation. Of the Canticle of the B. Virgin. Magnificat. CHAP. XXX.  
THE third point shall meditate the meaning of that notable Canticle which our B. Lady uttered after S. Elizabeth had spoken. Then saith the Gospel Mary said: 
Luc. 1.  1. My soul doth magnify our Lord. 2. And my spirit hath exulted in God my Saviour. 3. Because he hath respected the humility of his handmaid: for behold from henceforth all generations shall call me blessed etc. The B. Virgin having heard so many blessings, and praises for those graces she had received, and knowing that forgetfulness, 
Ingraritude riseth of Pride.  & ingratitude are two branches of pride very displeasing to Almighty God, she took occasion to yield thankes unto her benefactor, & to rejoice in him, and said in hart and mouth: I acknowledge my Lord, my soul doth magnify and extol him as author of all the good you have praised, and prophesied in me. O my dear Cousin, I praise him from the bottom of my hart and with all my soul, and glory in his graces and bountiful liberality, not in mine own merit: It is he that hath cast his eyes upon my littleness, and hath exalted me; It is his bounty and blessing that is the sovereign cause, that all the nations of the world that shall live under the sceptre of his Son, shall call that Mother happy that did bear him.  

Luc. 1.49.  4. For he hath done great things unto me who is mighty; & holy is his Name. A great thing it is, that a Virgin should vow virginity among the Hebrews; a great thing it is, that remaining a Virgin she should conceive without man; a great thing it is, that she should be the most fruitful Mother that ever was, having borne but one child; great things and unheard of, that the servant should bring forth her master; the daughter her father; the morning the sun; weakness power; the Creature her Creator. These are the great things and the wonders that are wrought in me his little Creature, for the which my soul doth now magnify, and exalt his holy Name.  

Luc. 50.  5. And his mercy is from generation to generation, to those that fear him. For the mercy of our Lord is always and shall be for ever, 
Psal. 102.17.  but to them that live in the fear of his laws. It was showed to our first Father Adam promising him a Redeemer, to Abel, No, Abraham, & to all our forefathers, assisting them with gifts and graces, and strengthening them in the hope of this Redeemer; and will show itself now more then ever, sending according to his promise, the same Redeemer, not an Angel, or only man; but his own Son, God made man, to repair the ruins of men by his own blood, & to exalt their condition above the Angels.  

Psalm. 71 28.135.4.  6. He hath wrought wonders with his arm, and hath scattered the proud in the mind of their hart. It is he only, that is omnipotent, and mightily worketh these marvels, and all others. It is he, that hath drawn this great All, from nothing, who hath created these lights & heavenly palaces, these 4. parts of the whole world, the fire, air, water, and all that is made of them: it is he, that hath poured down these deluges of water and fire upon the impiety and fifth of the world; that hath beaten down the Tyrants of Egypt, made ways for his people through the waves of the sea, opened the bosom of the water & the earth, to swallow down armed pride, or the proud army; who sent his Son to tie an everlasting knot of amity and friend ship with men, to make himself little & humble, & in his littleness and humility to confound the counsel and arrogancy of the proud, and to overthrew the power of hell, and the world.  
7. He hath put the mighty from their seat, & hath exalted little me●. So is he King of Kings; it is he that placeth and displaceth according to his pleasure; he maketh the little great, and the great little; he changeth times and ages, translateth kingdoms, 
Dan. 2. Ec. l. 10. job. 11.  and establisheth them, he giveth the sceptre of one people to another, because of injustice and injuries; he shall unlose the girdles of Kings, and gird their loins with a rope; he taketh the needy from the dust, and the poor from out of the smoke to make him sit in the company of Princes, and inherit a seat of glory.  
8. He hath filled the hungry with good things, and hath sent the rich away empty. This is the work of the mercy and justice of God, to relieve the necessity of the needy, and to leave empty the pride of those who do sumptuously solace themselves in the abundance of their riches.  
9 He hath received his Child Israel, remembering his mercy. He seemed to have forgotten, but he showeth well the contrary; for as the father taketh his child in his arms, so hath he shadowed under the protection of his wings poor Israel afflicted under the Tyranny of a Paynim, & poor mankind which was to be his people, oppressed under the tyranny of the Devil & cometh now in person true King and true Redeemer of jews and Gentills to help both; to win the Roman Ruler & make him one people with the jew his vassal, and join all in a sweet liberty and obedience of one law, of one faith, of one King, and herein he showeth, that he hath remembered the old promises of his mercy, and that he meant to perform what he had spoken. 
Gen. 13.3 15.3.17.19.18.9. & 21.   
10. As he did speak to Abraham, and to his seed for ever. For this is the holy Patriarch Father of the jews, and head of all the children of God, to whom he first promised expressly, that in his seed all nations of the world should be blessed, 
Gen. 26 4  and after to Isaac, jacob, David, and others who followed after; and this blessing should last as long as the world and the effects thereof unto all eternity. This is the song and sense of this Canticle. 
Gen. 28.14.   
O divine finger of the praises of thy Son! Gabriel, Elizabeth, the Angels, and men sing thy honour, 
Psal. 131.11.  and thou singest the glory, power, bounty, mercy, and justice of him that made thee worthy to be praised and exalted by men and Angels: & in what measure they cast their eyes upon thy greatness, the more thou humblest thyself, 
The ten Verses of the Magnificat, is the B. V Harp with ten strings.  and dost oppose thy humility to the greatness of God. David thy great Grandfather was a marvellous singer out of the great works of the Creator; thou art not inferior to him in any thing, and thy Harp often strings, reacheth as near to the throne of Majesty, as his, & soundeth as loud as his, for ever in the sanctuary of the church of God. Learn here, O Christian souls, to humble yourselves, when you are magnifyed; and when any praise doth sound in your ears, be you stirred up to praise him, whose gifts have made you praiseworthy. Teach me, O B. Virgin, teach thy Pilgrim the manner to sing after thee, the marvellous works of the Creator, teach me to acknowledge his good deeds, and my miseries, to extol him in his power, & to despise myself in my baseness, that my soul may magnify him, that my spirit may rejoice in him, that my tongue and hart may sing to him thanksgiving for ever and ever. Amen.  
After this meditation he shall hear mass, and the divine Office, and then go to his dinner.   

The Afterdinner, and Evening of the eight and twentith Day. What the B. Virgin did in the house of S. Elizabeth. CHAP. XXXI.  
THIS After dinner the Pilgrim shall employ himself in his wont exercises according to the time, in reading, conference, hearing the Sermon and Evensong; and occupying himself in such & like exercises, towards the evening he may make some short meditation, taking for his subject the rest of the history, discoursing in his thoughts upon those good works, which the B. Virgin did in the house of her Cousin S. Elizabeth, during the three months she stayed there. For, now he shall see her praying in her Oratory, then lifting up her hart to God, then humbling herself to his majesty the more she did see & discern it; sometime sighing for mankind, whose Redeemer she carried in her bowels; at other times hear her discourse with her Cousin of heavenly things, of the greatness of God, of his goodness, of his providence, of his wonderful works, and other points of devotion, which she had touched in her Canticle. He shall behold her also in her less businesses working with her needle, and employing herself with all humility and charity, in the mean services of the house for the solace and help of her Cousin Elizabeth. 
Two great Ladies big with two great Saints.  Finally lodging in this house, by contemplation he shall set before his eyes, these two admirable Ladies, the one great with a Saint that never had greater before him, the other great with Sanctity itself. A heavenly Guest of S. Elizabeth with whom she lodged, and an heavenly hostess of God whom she lodged in her womb! both mother and Virgin, ravishing with admiration both heaven and earth, with the most excellent beauty of her virtues. And having at her return accompanied her from the house of S. Elizabeth to Nazareth, he shall end the evening with thanksgiving, & shall go to his lodging, there to end the day, and take his rest and resection.   

The nine and twentith Day, and the eight of his Abode. The Meditation for midnight, of the Nativity of our Saviour. CHAP. XXXII.  
THE nine and twentith Day shall contain 3. meditations at 3. times: at midnight of the Nativity of our Saviour, in the morning of the Circumcision, and at night of the adoration of the three Kings.  
For preparation to the first, after having demanded the assistance of God, he shall first seek and follow in spirit the way which the B. Virgin with joseph had held from Nazareth to Bethleem, whither they of the house of juda came then as to their chief City, to give up their names to the enrolment which was made there and else where over all the world, by the appointment of Augustus Caesar, who commanded to be made a general description over all countries, 
The description of the world by Caesar.  as S. Luke saith ● Cap. 1. He shall then behold the B. Virgin, as a Pilgrim walking on foot with her husband, light with that precious load which she carried in her womb, burning with love and charity towards God, whom shortly she was to bring forth. Secondly he shall draw in his imagination the picture of the place, where she was to lie in, and be delivered, giving salvation to the world. 
Our Saviour's Crib.  This place was a desert or forsaken Cave and stable to set beasts in, where she was constrained to lodge, not finding any place in the Inn, by reason of the great concourse of people, that then repaired thither; & upon this imagination he shall demand of God, light, well to penetrate the wonders of a Nativity so admirable in all the circumstances.  
The first point shall be to meditate some figures and prophecies of the birth of our Saviour. 
Figurs & prophecies of the birth of our Saviour.  The figures were all the ancient apparitions, wherein the Son of God shown himself in the form of man, as in Paradise to Adam, in Canaan to Abraham, and jacob; for he that was borne this midnight was the God, who before had spoken to men, therefore called Verbum, the Word of God, and he shown himself to them in humane shape, 
S. Chrys. hom. 2. Greg. orat. 4. de Theo Clem. Ale. in exhort. ad gentes, & in paeda. cap. 12.  but as a passenger not staying in it, as it were making a proof or trial of that nature, which he was once to marry, and join by an eternal union to his divinity, & be borne God and Man, to converse with men, and be to them the Word and interpreter of the mysteries of heaven, & of the Commandments of his Father. And this was in his Nativity, when he shown himself merely clothed with our nature, performing what he had prophesied, & caused to be foretold by his Prophets, My delight is to be with the children of men; for here he began to be among the children of men, 
Psalm. 8.  a true Man, already conversing with them as a little child; here he did first effectuate what I say said in his person: 
Isa. 52.  Behold I that did speak, am present; and that he sung of the Nativity: Behold a Virgin shall conceive, 
Isa. 7.  and bring forth a child. And again: A little child is borne to us, 
Isa. 9 Bar. 3.  and a son is given unto us. And another: And thou Bethleem Ephrata, thou art not the least among the principal towns of judea, for out of thee shall come a Captain to govern my people. This therefore is that little Son, that Prince prophesied of, by these and like passages of Scripture, & who was borne this night.  
The second point shall consider the circumstances of this Nativity, 
1. Circumstance of this marvellous nativity.  which being well understood will teach us a good lesson of the greatness of God, and of the misery of man. He was borne as he was conceived, that is, miraculously conceived of a Virgin without man, borne of a Virgin without the breach of her Virginity, without the pangs and throws, or grief of childbirth, which was the effect of the malediction given to the first Woman, and to all her race: So hath the Prophet foretold, speaking of this Virgin: Before she did labour, 
Isa. 66.  she was delivered, & before the hour of her deliverance, she brought forth a man child. Verily a man child, having nothing effeminate, God and man together, all mighty, all wise, all good; and though the B. Virgin did bear only the body, 
The Virgin verily the Mother of God.  and not his divinity, which was from all eternity, yet was she verily the Mother of God, for having conceived that body which was united to the divine person, and so brought forth that person; even as other Mothers, are mothers of those they bear, although the soul is not begotten of them, because they engender that body which is personally united to the soul. It is therefore a more admirable nativity, 
Isa. 53.  then that of all the world in the Creation; and so what was said of the eternal generation of the Son of God, Who shall declare his generation, may also be said of this temporal Conception and Nativity.  
He was borne in the sixth age of the world, four thousand years or there about after the Creation, in the night, 
The circumstance of the time of the sixth age.  in the hart of Winter, when the world was most covered with darkness, and frozen in the filth of all vice and Idolatry, when the temporal Kingdom of the jews was dismembered and translated to the government of foreign Princes, & strangers, Herod & his brethren, who divided it into 4. parts or Tetrachies', and made so many particular tyrannies, governed by the great and sovereign Pagan tyranny of Rome, 
Why Caesar described the world.  which commanded all, and therefore Caesar commanded that description, a commandment that carried the sign of sovereignty. And these five temporal tyrannies did in mystery signify the miserable estate of mankind overwhelmed & oppressed with so many spiritual tyrannies of diverse sins which it served, under the great and general tyranny of the devil, who held the world in his dominion, as peaceable, as Augustus held his Empire.  

At midnight.  He was borne at midnight in the hart of winter, the true sun of our Night, to drive away the deep darkness, & hard Ice from the hearts of men, to bring them day, and heat them in the love of heavenly things, to bring in the beautiful season of the spiritual spring-time of summer and Autumn, of sweet smelling flowers, of the heavenly heat of the Holy Ghost, of the fruit of good works whereof the world had hitherto been barren. And this is what the Prophet said: The people that walked in darkness have seen a great light, 
Isa. 9  and light hath risen to them who dwell in the shadow of death. He was borne in a stable among beasts, 
Psalm. 48.13.  to restore man to his old rank and place, who by sin was cast down to the baseness of bruit beasts, and was made like unto them.   

The third point of the Meditation. Our Saviour encountreth, and overcometh vices in his Infancy. CHAP. XXXIII.  
THE third point shall be to contemplate, how this little child beginneth to handle his weapons, and to fight for us betimes, even from his cradle, for this being happened (not by chance, but by his own providence) in a stable, he bruised in his birth with this only circumstance, the head of the old Serpent, which before he had threatened. He crushed the pride of the devil the ancient enemy of our salvation, 
Genes. 3.  & the author of all our miseries. In this stable, & in this equipage of poverty, he bruised the vanity, folly, and vain delights of the world and flesh: he crushed them in his cradle with the weapons of his profound and unheard of humility; not only in that he was made man, and clothed with the infirmity of our condition, 
The victory of the child jesus.  but also he would be the least and lowest amongst men: he would be borne not in a princely palace in a soft bed royally arrayed, not in a house of his own, nor yet in an Inn as some others did, to wit the poorest sort, but in a crib and stall for beasts, and that borrowed. This battle is glorious, and which mortal men could never hitherto gain to their race and nature, and so much the more glorious, as it was more quickly undertaken and won by a child. The ancient Authors boast of their Heroes, for that in their cradle they strangled material serpents, 
Hercules.  but though it were true and not feigned, it is nothing in respect of this child's exploit, making proof of his prowess & valour against the strongest enemy of man, before he could speak: & this is that the Prophet song as a miracle never heard of: Call the name of this Child, 
Isa. 8. ●.  Make haste to spoil, make haste to pillage, for before the Child can call Father or mother, he shall carry away the spoil, and strength of Damascus; noting the age, the quickness, the force and glory of this Conqueror, and of the conquest won, & the goodly spoil of souls drawn out of the hands of Satan. O glorious fighter! O little Child! O great God! welcome art thou into thine, and our world; thine because thou hast made it by thy almighty word, ours, because of thy infinite bounty thou hast bestowed it upon us! But how art thou here entertained, O King of Kings? where is the train of thy Court? Where are thy Princes and lords, thy Gentlemen, pages & grooms of thy chamber? where is thy guard and all thy royal furniture? O sweet Infant, the train of thy Court is above, heaven is thy lowest Tower, the Angels are thy Princes, thy guard is thyself, who guardest all things, thy servitors and pages are the stars, and all the creatures of the whole world. O Caesar, if thou knewest the King who is now borne in thy Empire, if thou knewest whom thou inrollest in the Record of thy Registers, thou wouldst come in person, poor vassal, to present thyself at his feet to do him homage, and adore his cradle at Bethleem, whose majesty the Angels admire and adore in heaven, and wouldst request him to make thee be enroled in his great book of life! O heavenly Angels, it is just & wisely done, 
The Angels s●●g at this nativity.  to sing this night, and honour with your holy quires, & sweet melody of your heavenly music, the nativity of this King, to show the shepherd's, to teach us & them how we should receive him, this is your office and duty; for you have long served him, and know the fashions of the civility of his Court; we poor mortal men ill taught and rude, cannot worthily perform this duty: but only thou, O Virgin-Queene, who hast learned this manner in the house of God, 
Hester.  and as a heavenly Hester art prepared with attire and jewels, chosen out of the treasury and cabinet of the Father of thy son King of Kings, thou mayst confidently present thyself to see him, to receive and handle him. But O heavenly Mother, how didst thou receive & use him, how didst thou entertain this Son, this God, this Child given us, this King of heaven and earth? In what spiritual  didst thou wrap him with what embracings didst thou cherish him? With what devotion didst thou adore him? What were the elevations of thy mind, having before thine eyes thi● precious gage issued out of thine own bowels, come into the world a little Child, a great God, visible, palpable, the glory of heaven, the salvation of the earth, the hope of mankind, the joy of men, and Angels? What a spectacle was this unto thine eyes beholding this divine Sun? What admiration to thy soul contemplating this object of infinite beauty? What ecstasies of love embracing this incomprehensible beauty? O little God, O Almighty child, grant me leave by that infinite love which made thee man to draw us unto thee, to come near thee with my senses, to behold thee with mine eyes, to hear thee moan my miseries, to touch those heavenly hands, to kiss those sacred feet, to adore that little humble humanity married unto thy greatness, to offer my soul and body to thy majesty, & say a thousand times on thy birth day, Vivat Rex, & vivat Rex Regum in aternum: To him be all honour for ever, Amen. So he shall pass the hour of midnight, taking the rest of the night for his repose, or he may employ the whole night in meditating the song of the Angels, and the visit of the shepherds, who being warned, came to adore our Saviour borne in Bethleem.   

The Morning Meditation. Of the Circumcision of our Saviour, and of the Name of jesus. CHAP. XXXIV.  
IN the morning the Pilgrim shall take for subject of his meditations the Circumcision of the Son of God, made according to the Law, eight days after he was borne, 
Our Saviour circumcised on the first day of the year consecrated to janus.  the first day of the year, and of gifts, according to the ancient custom of the Romans, and consecrated to janus their two faced God, with one face beholding the year past, with the other the new year to come.  
The first and fundamental point of this Meditation shall be to consider the institution of this Ceremony, the devout soul calling to remembrance the commandment of God made to Abraham, to circumcise, 
Gen. 17.  and in that place to cut his own flesh, his son Ishmael, and all his hosue-hold, and to cause it from thenceforth to be kept, as a law to all his posterity, 
S. Thom. 1. 2 q. 102 p. 3. q. 68  as a token of the eternal Covenant betwixt God and them; to be also some remedy against original sin, and a profession of their faith towards the true God. Whereupon the jews kept it exactly ever after, causing their male children to be circumcised the eight day after their birth, and then giving them their name, as we do now in Baptism, whereof Circumcision was a figure: and as now he that wanteth Baptism, is not reckoned among the children of God, but is excluded from all right and hope of heaven, and hath neither name, nor honour in his household; so than were those who were uncircumcised. 
Gen. 1●. 14.  here therefore he must meditate, how jesus Christ the true child of Abraham, according to the flesh, & by whom the race of Abraham, 
Why Christ would be circumcised.  and all nations of the world were to receive benediction and peace of God, would be circumcised, & undergo the law which himself had given, making his first entry into the world, and beginning the reparation thereof by obedience, as by the same obedience he went out of the world, dying upon the Cross, in counterpoise of the first man, who as soon as he came into the world, became disobedient, and lost the world.  
This is the benefit wherewith our Saviour signed the first day of the year, giving to the world for a new year's gift, 
Herodian. lib. 2.  not a piece of gold or silver, or fruits, as the world doth figs, dates, honey, laurel, and such other presents of the earth, or of the sea; but his precious blood which he shed in this Circumcision for our only good, and not for any necessity, or bond he had of the law (which himself had made and, might therein dispense as the sovereign judge) or any profit he might get thereby.  

The humility of the Son of God. Phil. 2.  The second point shall be to note in this action, how our Saviour goeth forward, still showing more & more humility; for in his Incarnation he humbled himself in becoming man, and taking the form of a servant; in his nativity he humbled himself beneath man, placing himself among the least, and the poorest; in his Circumcision he humbled himself more than all this, making himself to be enroled among sinners, & using the remedy of sinners; he who was not only without sin, but the counterpoison of sin, come with his innocency and virtue to destroy it: so did he always more descend in humility, the more his works did ascend and show themselves before God and his Church; so necessary did he judge it to authorise and credit this virtue, and to batter pride which had overthrown both Men and Angels. How fare from this spirit are they, who knowing themselves to be sinners will not be so esteemed, and are ashamed to use the remedy that should heal them? They are ashamed to confess, and do penance, & are not ashamed of the foul filth of sin. Who would not willingly endure any thing to deface their faults, seeing our Saviour began to shed his blood for them, within 8. days after he was borne?  
The 3. point shall be to meditate the glorious name of jesus this day given to the Son of God, which signifieth Saviour, and is taken of the end & effect of his charity, 
Of the name of jesus.  for he came into the world to save it, and in effect did save it, if it had would. As therefore heretofore great Personages have often gotten their names by their notable actions, 
Great men surnamed by their actions.  and were called by them; as joseph the Patriarch, Saviour of the world, because by his providence he had prevented the famine in Egypt; the Roman Captains, and Ambassadors were called Africani, Parthici, Germanici, by reason of the victory they had won in Africa, 
Gen. 4●  Parthia, and Germany: In like sort, but by better title without comparison, the Son of God is called jesus, that is Saviour, because he came to save man: and this was the reason which the Angel gave to joseph, 
Math. 1.28  foretelling him that the Son which Mary should bear, should be called JESUS, because he should save his people. And S. Peter saith: 
Act. 4.12.  There is no other name under heaven, whereby to be saved. This is the name so sung by the Prophets. Isay saith: 
Isa. 30.17  Behold the Name of our Lord cometh from fare. He cometh at the beginning of the world; for it was written in the book of God from all eternity. Also my people shall know my name in that day, for myself that do speak, will be present, that is to say, when I shall be made man, 
Exo i 6.1 Prou. ●0. S. Tho. 1 q 13. a. 1.  I shall take a name that my people shall know, for that which I bear from all eternity, which is the essential name of my Deity, is a name hidden to men and Angels, and cannot be known but to God. It is a name ineffable. This name JESUS shall be understood of men; for I will make it known by good effects. I will make manifest (saith another Prophet) my holy name in the midst of my people. And Isay: 
Za●h. 39  He shall have a new Name given him by the mouth of our Lord. He could not have a fit Godfather; 
Isa. 62.2.  for it to impose a name according unto his nature be the work and office of wise men, who could better name the Son of God, than the mou●h of God, which is Wisdom itself? 
To impose names i● the work of a wise man Plato in Crat.  This name comprehendeth all the goodly names that are noted in the books of the Prophets, Emanuel, Counsellor of God, Prince of peace, A strong God an admirable Name; and other like are contained within the compass of this, for jesus is all this, and much more.  
O sweet and admirable name, a name more beautiful than the morning or day, more sweet than milk or honey, more strong than armies, wider than the whole world, higher than heaven, deeper than hell, more noble than the crown of Kings, more rich than gold: a Name full of Majesty, the glory of the heavens, the terror of the Devils, 
A speech to the name of jesus.  the hope & health of mankind. By Thee death is life, without thee pleasure is death; with thee ignominy is nobility, without thee nobility is ignominy; with thee infirmity is strong, without thee strength is weak and infirm; by thee, nothing is made all things, and without thee all things do vanish to nothing. Be thou therefore always with us, O admirable Name, be thou graved in everlasting letters in our spirit, in our hart, in our memory, in time of peace, in time of war, by night, by day, in joy and sadness, in Town and field; be thou our direction and salvation in our Pilgrimage, and our glory in our country.  

To jesus.  Sweet jesus heir of this Name, be unto us jesus, give us the grace to circumcise and cut off the superfluities of our flesh, of our desires, of our thoughts, and actions of our hearts, eyes, ears, and of all our senses, that after this spiritual and Christian Circumcision, signified by that carnal of the jews, we may be partaker of the wholesome effect of the same, & of the immortal glory of this Name. 
To the B. Virgin.  And thou most benign Mother, who this day seest thy dear child, Innocency itself, enroled in the catalogue of sinners, for sinners, and giving his precious blood as a pledge of his infinite charity, and of our salvation, who pierced with sorrow in thy soul, didst shed virginal tears in compassion of him; obtain for us by the merit of thy grief and compassion, the fruit of this gift, & the good fortune of this name, that our bodies may be circumcised, and purged from all impurity, that our souls may be clean, our thoughts and desires well ordered; that this Name may be a defence to us against our enemies, a solace of our sorrows in this mortal pilgrimage, the oil and remedy of our wounds, and in the end, our life and salvation.  
The Pilgrim having thus prayed, shall hear Mass at his time, & shall finish his accustomed devotions of the morning.   

The Afterdinner and Evening of the nine and twentith Day. A Meditation, Of the Adoration of the three Kings. CHAP. XXXV.  
IN the evening after Evensong, the Pilgrim after the two precedent mysteries shall, meditate of the Adoration of the Kings, those notable & first Pilgrims of the Paynims, come out of the East, by the inspiration of God to adore the King of the jews, at the place where they should find him borne; of whose birth they had a revelation in their Conntry without knowing in particular where it should happen.  
For ground of this meditation, he shall consider, how these Magi were men skilful and learned in humane, 
The learned among the Persians were called Magi.  and divine things, whether they were of Persia, or Arabia, or of any other country of the East, where they called such people Magi, as many Writers tell us. And though these were men curious, yet no conjurers, according to S. Agustine. They were also Kings, as the preparations and presents they brought did declare; for mean personages had no means to come so fare, to offer gold, incense, and myrrh, and therefore also they were Magi; 
Tert. l ●. jud. Plin. l. 30. c. 1. & 〈◊〉 l. 1. de 〈◊〉.  for the Royalty could not there be without this Magia in the East, & none might be Kings but Magi, and learned folks, as amongst other authors one of our Doctors do note. And they are by the Evangelist rather called Magi, than Kings; for before God the name of Sage is more honourable than the name of King. This ground being laid, the first point of the meditation shall be to contemplate these holy Kings coming out of the East, into strange country, moved hereunto first by the inspiration of God, as Abraham left his country to come into Canaan; secondly by the Prophecies, as well of Balaam their Ancestor who prophesied of a star that should arise out of jacob, as of the Sibyls, who had most plainly written, 
Num. 24.  that there must be borne a King of the jews, 
Ci ero 2. ●●uin. Sueton. in O●tau. c. 94. & in Vespas.  who should rule all the world. It was also about that time a common bruit over all the East, as profane Authors themselves do testify, Cicero, Suetonius, and others.  
Thirdly, they were moved, and forcibly driven to undertake this voyage by the vision of the extraordinary star which did appear to them in the East, whereof they had heard the foresaid Prophecy of Balaam, & had long expected, according to our Doctors, as a sign of this King borne. They came then to Jerusalem, as to the chief and Metropolitan City of judea, there to learn this news: 
Num. 24.  they ask for him that is borne King of the jews. The earthly King entered into a rage and fury, enquireth also with them, 
Chrysos. & Hier. in Matth.  not to adore with them, but to kill him if he could; he assembleth the Doctors, he demandeth of them who should answer the truth; he did all prudently, saving what was the principal, for he enquireth exactly after the truth, but will not embrace the truth. They all tell, that this King must be borne at Bethleem, he exhorteth them to go, and to advertise him when they had found him, & he feigned that he would be good, to destroy goodness itself. They go on, and are guided by the new Star, which had brought them from the East, which lead them even to the house where the King they sought was: they find him, they prostrate themselves before him, they adore him: they behold a little Child, they believe a great King, a small port and a great Majesty, a mortal infant & an immortal God, and by their presents of Gold, Incense, and Myrrh, they do homage as to a King, adore him as God, and confess him to be Man. And in this coming and adoration was accomplished what Isay prophesied: 
Isa. 60.  Arise Jerusalem, and be thou enlightened; for thy light is come, & the glory of thy Lord hath appeared upon thee; and the Gentiles shall walk in thy light, and Kings in the brightness of thy birth. 
Psalm. 71.  And King David: The Kings of Tharsis and the Lands shall offer gifts; the Kings of Arabia and Saba shall bring their presents; he shall live, and the Gold of Arabia shall be brought unto him.  
Then O Christians soul, instructed in the house of God, adore this King, seeing these poor Paynims, coming out of the darkness of their Paganism, 
Vide S. Chrys. hom 14. in 1. Cor. 10.  are come to adore: worship him after so many wonders wrought, seeing they did adore him being a child: adore him, prostrating thyself before him, and offering thyself as they did, and after offer thy presents; for first he regardeth the hart, and then thy gifts: so he cast his eye upon Abel, 
Gen. 4.4.  and after upon his Sacrifice; adore him with fit and convenient presents, with the Gold of Charity, with Incense of devotion, with Myrrh of Purity; offer him thine understanding, thy will, and thy memory, thy spirit humbled, thy will ordered, thy flesh mortified, to confess, love, and serve him as thy true God, and true Redeemer.   

The second point of the Meditation. A demonstration of the Power of jesus, in the adoration of the Kings. CHAP. XXXVI.  
THE second point shall be to consider how the Son of God did heerin an act of an Almighty King, although he appeared low and humble. The Kings of the earth when they are crowned, and take possession of their kingdoms, are visited by diverse Ambassadors, and honoured by foreign Princes: Here our Saviour entering into possession of his spiritual kingdom, is not only honoured by Ambassadors, but adored by the Kings themselues coming unto him in person. 
Marvellous conjunctions.  Of which work the contemplative soul shall take occasion to consider, the marvellous conjoining of things most different, which our Saviour made in all the parts of his life. And even as he had married into one person two natures infinitely distant, the natures of God and man, to be a mediator, God and man, betwixt God & men: so hath he always joined divine actions to humane, and testified the truth of these two natures, by the diversity and encounters of works directly opposite. In his Incarnation, it was an act of great humility, & abasement that God was made man, yet was it a most high work, that this man was borne without man, by the power of the Holy Ghost, of a Virgin. In his Nativity, was seen the Son of God borne in a stable, having less than the least among men, but the same is song by the Angels, and adored above by the immortal spirits; he cometh weak out of the womb of his Mother, yet mightily he preserveth the virginity of his Mother; he is swaddled in poor , but is enlightened with the splendour of heaven. In his Circumcision, he was reckoned among sinners, 
Phil. 1.  but he took a Name above all names whereat every knee should bow in heaven, earth, and under the earth. In this apparition and visitation of the Sages, he seemed obscure, and a poor man among men, but he is honoured by the Stars, and adored by the Kings. And so in all the rest of his life, and especially in his Death, wherein we may see a wonderful weaving together in one web, of things contrary and opposite, which encounter in this Tragedy. The Son of God is nailed to a tree as feeble & faulty, and yet as sovereign he giveth letters of grace, and as an Almighty God, of a great thief & malefactor, he maketh a great and holy Confessor; he endureth the torments of temporal death, and promiseth the Paradise of eternal life; men blaspheme him on earth, and the stars do moan him in heaven. The jews more hard than stones, have no compassion of his anguishes, but the Rocks rend, the Graves opened, the Sun darkened to mourn for his death. Of all these encounters the devout soul shall learn the wisdom and power of this. Lord, having given us so goodly instructions, to teach us to admire, love, and serve him.   

The third part of the Meditation. Of the Return of the three Kings. CHAP. XXXVII.  

The providence of God towards the Just. Psalm. 33.16.  THE third point shall contain the Meditation of the Return of the three Kings, who being from heaven advertised in their sleep not to return by Herod, took another way towards their country. In this advertisement we must acknowledge and confess the providence of God, watching in the protection of them that serve him with a royal mind, to deliver them from danger, and conduct them to a sure haven, notwithstanding all the storms and contrary winds of this boisterous world, and her worldlings. By the same consideration is discovered the folly of the Tyrant Herod, who thought by his craft and subtlety to deceive not only men, 
1. Cor. 3.19.  but God also, and to catch him in the snares of his cruelty: but the sovereign wisdom deluded his folly, and calling unto him in spite of this worldly & bloody King, these stranger-Kings to take honour and homage of them, signifieth unto us that happy prey of souls, 
The Magi the first fruits of our faith. S. Leoser. 2. de Ep.  which in the sight of Satan, signified by Herod, he did carry with him in the person of these converted Kings, as the first fruits of our faith, & Christian calling, gathered out of the harvest of the Gentiles. And this is that, which God before by his Prophet said of his Son newly borne: Call his name, Hasten to spoil; for before the Child can call Father or Mother, the strength of Damascus shall be taken away, & the spoil of Samaria, 
Isa. 8.3.  in presence of the King of the Assyrians. This is jesus, who not tarrying as other men do, for age fit to fight, hath being but a child gotten the victory, & this noble spoil, and subdued unto him the force of Damascus and Samaria, though strength of Idolatry, and the errors of the Pagan world, and this in the sight of the King of Assyria, Satan, the king of this world; and upon this consideration the good Pilgrim may say as followeth, speaking to himself, and to his God.  
What sayest thou here my soul? And where shall thy eyes rest in the variety of so many wonders? 
To his soul.  Wilt thou consider the greatness, or the littleness of this Child? Either of them exceed the conceits of man? Wilt thou behold the Majesty, the modesty, the joy of this heavenly Mother holding in her arms this litle-great King, whilst the other Kings did honour and adore with their devotion and gifts? Thine eyes are dazelled in the light of this Majesty, and clean lost in the depth of this humility. Contemplate the devotion, the piety, the submission, the bounty of these things. Thou art not capable to conceive this; do better then, and confess thine incapacity in all; adore this King as well in his littleness as in his greatness; admire the virtues of his Mother, imitate the humility, and devotion of these Kings, and say with an humble and fervent hart, O my King and Saviour, govern me, 
To God.  save me, be my guide in my pilgrimage, my comfort in afflictions, my strength in temptations; give me of thy Gold, Incense, and Myrrh, of thy bounty, of thy divinity, of thy humanity, to make unto thee a pleasant offering of my presents, and to return by thy direction, and under thy protection, to mine own country, whence my Father and all his posterity were banished. With these three Meditations he shall end this day.   

The thirtieth day, and the ninth, and last of his Abode. A Meditation of the Presentation of JESUS in the Temple. CHAP. XXXVIII.  
IN this last day of our Pilgrims abode, he shall prepare himself to confess and receive, happily to end and conclude his nine days of stay there, & to departed the next morning, with the greater light and courage, being purged of his sins, and armed with this precious food and Viaticum.  
His meditation shall be of the Purification of the Blessed Virgin, and of the oblation she made of her dear child in the Temple, forty days after that he was borne.  

The Law of Purification. levit. 1●. Luc. 2.  At midnight he may briefly remember the history of this old Ceremony of the ●ews, which giveth the ground to this Christian solemnity, and to his meditation. The history is, that it was commanded by an express law, that the woman who was brought to bed, should be unclean a week, if she brought forth a son, and two if a daughter, and should remain sometime in her house, 
The Sacrifice for Purification. levit. 12. Luc. 2.  before she came into the Temple, not touching any thing that was holy, to wit, forty days for a son, & fourscore for a daughter; which days being expired she came to the Temple to offer her fruit, with a Lamb of one year old, or a Pigeon, or Turtle, which were sacrificed, the Lamb as an holocaust for thanksgiving; the Pigeon, or Turtle for expiation of sin. If the Mother could not have a Lamb, either for the time of the year, or by reason of her poverty, 
The males consecrated to God.  she offered two Pigeons or Turtles to the same effect. Moreover the Male firstborn, by right of being the eldest was consecrated to God, and pertained unto him to serve in his house: but because God had chosen all the Tribe of Levi for the service of his Altars, he permitted them of other Tribes to redeem their firstborn, with five sicles of siluere and so to be delivered of that obligation. The B. Virgin then following the law came from Nazareth to Jerusalem (where was the only and the famous Temple of the jews) the fourtith day after the birth of her eldest Son, with a pair of Pigeons. This is the history, whereon the Pilgrim shall discourse in his spirit, and contemplate this heavenly Virgin coming with the blessed fruit of her womb, first to offer him to his Father, & to exercise her humility, submitting herself to the law of Purification, though neither the one nor the other had any need thereof; and that the sovereign Saviour. Prince of the law, was above the law, and the Blessed Virgin was exempted, for not having conceived so as she could become unclean like other women, for whom this Law was made. And thus having made his midnight prayer, he may rest until the morning.   

Ceremonies and feasts instituted for men to acknowledge Original sin, the root of all the misery of mankind. CHAP. XXXIX.  
IN the morning he shall continue his meditation upon the same mystery in three points. 
The cause of this ceremony.   
The first point shall be to consider, that the principal cause of this ceremony, was to make man understand, and acknowledge his impute and unclean generation, by reason of that infernal stain of original sin, wherewith all the children of Adam, borne by the ordinary course are infected. This is the confession which David made, when bewailing in his own person the misery of all mortal men, he said: 
Psalm. 50  Behold I am conceived in iniquity, and my Mother hath conceived me in sin. And because this knowledge was necessary to men for to humble them, and make them call for help, whereby they might be cleansed from this corruption, God did institute certain Ceremonies, which contain a lesson of this learning and knowledge, as were the ceremonies and sacrifices of the law of Nature, which did sufficiently show the beginning of man to have been infected, 
Circumcision in the law of nature  and the great need he had of the favour of God to be cleansed. But above all was the Circumcision commanded to Abraham, which was done by cutting the most rebellious part of the body, the instrument of concupiscence, of generation, and corruption. In the law of Moses, ceremonies were so much more multiplied, 
Purification in the law of Moses.  as men were more deeply drowned in darkness, and the ignorance of their own misery, and had need of more light to discover it. For there was not almost any man beside the jews, that had any news or notice of original sin, nor of the remedy thereof. The Paynime Philosophers boasted of knowing all things, 
Most 〈◊〉 ignorant of original sin.  but they could not discover the ground and root of all those errors, and disorders wherein they saw mankind wander, which though being a reasonable creature should of all others have been best ruled and ordered. But among all these judaical ceremonies ordained in the law, to discover this evil, this of the Purification of the woman delivered, 
levit. 11.  held the first place; for it did plainly and publicly declare the corruption of our generation, and the necessity of the expiation thereof.  
The first point than doth make us see on the one side, the misery of the corruption of men, which beginneth at their first being, & on the other side, the obedience of the Son of God and his Mother, obeying the law they were not bound unto; their humility, placing themselves among sinners, and offering sacrifices for sin; although the one was cleanness itself come for to cleanse us, and the other all pure and free, not only from actual sin, but also by a singular prerogative preserved from the touch of Original, common to all men, as is said before.  

God will be known in his gifts  The second point shall meditate the ceremony of the offerings and sacrifices, & shall show him, how the justice of God requireth that with thanksgiving, we offer unto him the good we have received of him, and namely that Fathers and Mothers should offer their children, which is the best fruit of marriage; 
Good works are spiritual children.  & that all Christians should offer their good actions, which are their spiritual children, engendered and brought forth by the inspiration and grace of God: and this was the moral sense of this ceremony.  
In particular the devout Pilgrim shall mark, that this day was presented to the sovereign God, 
The noblest offering that over was presented in the Temple.  the most noble and rich offering that ever was presented in the compass of the Sanctuary, and that by the hands of the greatest Lady of the world. The offering was his own dear son, a sacred and living oblation, infinite rich & noble. She that presented it was his glorious Mother, gloriously endowed, enriched and adorned with all the virtues that might exalt a creature above all other creatures, humane or Angelical. Anna made an honourable present, 
1. Reg. 1.24.  when she offered to the Temple her little child Samuel, who was to be a great servant of God, yet he was but a servant, a creature, a vassal or subject: here is offered the Master, the Creator, the King, the Son of the Father, God of God, Almighty of Almighty, not by an ordinary Virgin or Mother, but by a Virgin singular, and without example in her degree, and a mother most singular, the mother of God. The Prophet foretold this present, and this day, speaking in the person of him that received it: Behold I send my Angel, who shall prepare the way before my face and strait: 
Mala●h 3.  the Lord whom you seek, and the Angel of the Testament whom you desire, shall come unto his holy Temple.  
The Father is he who speaketh; the first Angel is S. john Baptist; the face of our Lord, is his Son jesus Christ, the natural and true Image of his Father; the Lord and the Angel of the Testament, is the same Son, which is offered God and man, the Angel and mediator of the Testament, and Covenant between God and man, offered this day as man, and adored as God; for otherwise the Scripture would not have said, that he came into his Temple, seeing that no pure creature may have a Temple, no more than an Altar or Sacrifice; this preeminence being proper to the supreme deity. In respect of this offering the second Temple of the jews being lesser in all outward humane respects, was by another Prophet preferred, before that of Solomon, 
Agg. 2.  being much more magnifical in gold, silver, and fashion, this being magnifical by the Majesty of our Saviour, who was there offered in person.   

The third point of the Meditation. Of the Canticle, Nunc dimittis. CHAP. XL.  
THE third point shall meditate the Canticle of venerable old Simeon, a man just and fearing God, who a few days before had revelation from the Holy Ghost, that before his death he should see the Anointed of our Lord, that is, the Saviour of the world, JESUS Christ, who coming then in spirit into the Temple, when the B. Virgin and S. joseph brought him, having confessed and adored him, took him in his arms, and song a Canticle of thanksgiving, which the Church hath used ever since, for the conclusion of the divine Office, & said: Nunc dimittis etc. Now thou dimissest thy servant O Lord, according to thy word in peace. For my eyes have seen thy salvation, which thou hast prepared before the face of all people. A light to the revelation of the Gentills, and the glory of thy people Israel. And as the B. Virgin and joseph marvelled at these things that were said, Simeon did congratulate them, and call them happy, and spoke to Mary the Mother of the child, saying: Behold he shall be put for the ruin, and the resurrection of many, and for a sign which shall be contradicted; and the sword of sorrow shall pierce thy hart, that the cogitations of many may be made manifest. In which history the pious soul shall contemplate the notable faith, charity, devotion, and joy of this noble old Man, expressed by his words and gestures; he confessed and adored by his confession the Anointed of God, though a little child in the eyes of men: He foretold the redemption at hand of mankind, which he should bring to pass; he straight embraced this precious pledge of our salvation; he did exalt and magnify him, 
Our Saviour the ruin of the obstinate.  and prophesied of him, and of his Mother; he foretold that he was set for the fall of many obstinate for their malice, such as were Herod, the Scribes and pharisees, & such like, who running against him, as against a hard stone, should ruin both their soul and body; and as since them, have done many Tyrants and persecutors of the same Saviour, & his Church; all in the end buried in the ditch themselves diged, and strucken to eternal death, by the justice of him, whom they persecuted. He foretold also the resurrection of many, 
The resurrection of the good  who believing in him should live holily, and should be raised from sin, to be made afterwards happy and glorious; and by this means have the cogitations of many been known, the hate, or the love which the jews and paynims did bear to our Saviour: he foretold that he should be a sign or mark of contradiction, 
Our Saviour a sign or mark of contradiction.  and as a butt for the unbelieved to shoot the arrows of their tongues against this mark, but most plainly and cruelly in his Passion, when he was not only the mark of the calumniations and blasphemies of the wicked, but also of the cruelty of those butchers, striking all parts & places of his body. And this was the sword that pierced the soul of the Blessed Virgin, beholder of his cruel Passion.  
The like contradiction hath always followed the members of the same Saviour & his Church, by the jews and Paynims: neither was there ever Religion planted or maintained with more contrarieties and opposition of all sorts of people than the Christian, for as it is the perfectest of all other, 
The height of the Christian faith enemy to the flesh, the world and the devil.  so hath it found most resistance in the corruption of mankind, which were very great & very general. Behold the Christian perfection, it elevateth the understanding of man to the belief of things altogether repugnant to fleshly humours. It preacheth the Cross & contempt of wisdom of the world, as also of her honours and riches, and by many Maxims (to the world so many Paradoxes) striketh just upon the face of her pride, maketh war to defiance, with the pleasures of the body, honoureth Virginity a chief enemy to sensuality, embraceth fastings, watchings, disciplines, and such like austerities, that hamper the body otherwise then it well liketh, & promiseth in this life nothing but persecution. This world being corrupted could not digest this doctrine, nor the flesh understand it, but had it in horror and abomination. Satan bestirred himself and entered into a rage, and kindled fire to those fond and foolish souls, and put them in a fury, & therefore the more malign the malady was, & the stronger the medicine, so much more obstinate hath been the contradiction, and the sick so much the more incensed against his Physician, 
Psal. 117.13.  as his frenzy was fierce and burning. But if the Saviour hath been persecuted and so contradicted, he hath not for all that been overcome; he hath been thrust at, 
Why God permitted these persecutions.  but not thrown down to the ground; and God hath permitted these persecutions, to show therein that his Son was God omnipotent, and too strong for the strength and gates of hell, and to draw from them his own glory, and the good of his elect.  
The Pilgrim having meditated all this, 
The zeal of Saint Anne.  shall turn the eyes of his Spirit upon that which is said, That at the same hour, the most holy and devout widow Anne did praise our Saviour in the Temple, and spoke of him to all the faithful Jews whom she found there: so was our Saviour magnified in his Temple, by the testimony of two persons, divers in sex, venerable in age, singular in sanctity.  
here the Pilgrim having found in his meditation, the sense of this ceremony, shall learn the truth in the shadow, & shall acknowledge the misery and corruption of man, from the first instant of his Conception infected with original sin; he shall learn to humble himself, and to make small account of the nobility of his birth, which he seethe to be so base and abject in the beginning; he shall offer what he hath good to God, the giver of all good: he shall imitate holy Simeon, embracing in his arms with like love and purity the little child jesus, either when he receiveth the B. Sacrament of the Altar, covered under the visible form, as a child swaddled in his little , or when he doth meditate & join himself to him by love. He shall praise him with holy Anna the Prophetess, and shall preach him to every one by good speeches, and examples of good works; and finally he shall offer him unto God his Father, as the B. Virgin did for our salvation, and shall offer himself for his honour and service. Having ended his meditation and heard Mass, he shall receive the blessed Body of our Saviour, the Viaticum of his Return, as it was of all the rest of his Pilgrimage, and shll say to God, the prayer following.   

The Pilgrims prayer, at his departure from Loreto. CHAP. XLI.  
MY Lord and most merciful Father, mine eyes behold thy bounty and mine own misery, more clearly than ever heretofore, by the light it hath pleased thee to give me. It remaineth to finish my vows and desires, and to conclude my most humble prayers and requests at the end of my abode here. If thy clemency doth willingly hearken to the groans of poor sinners to hear them, behold here one oppressed with the burden of his sins, cryeth at thine ears from the bottom of his hart. If this thy Clemency be accustomed to prevent sinners, and to receive them into thine arms to show them mercy, then behold one who casteth himself at thy feet, confounded at his own faults, crying that he hath sinned against heaven, 
Luc. 15.  which he dareth not behold, & against thee, to whom he dareth have recourse hoping in thy mercies. Hear my cry, 
Luc. 18.15.  O Father of mercies, and receive to mercy thy prodigal & penitent son, and who hast given me courage and strength to visit thee in this little-great house of thy Son jesus Christ, and kiss the walls and doors of that sacred Chamber, which he, and his mother have sanctified a thousand ways: grant me grace by the infinite merit of thy Son, and of the glorious Virgin, to serve thee all the days of my life with an entire and perfect hart.  
And if I may be worthy to lift up my hands to thy holy heavenly Throne, for the body of thy Catholic Church, 
For the whole Church.  whereof by thy grace I am a child, and for those thou hast made worthy and principal members of the same; I beseech thee, O Lord, for all the said Church in general, defend it, increase it, sanctify it, according unto thy power and mercy: I beseech for him, who in the same holdeth, as from thee, 
For the Pope.  the keys of heaven, that he may perfectly and faithfully govern this Commonwealth of thy house, to thy honour and glory, and the profit of the flock committed to him: for the Princes and Pastors who do assist him, and under his authority have the government of sovies, 
For the Prelates.  that they may wisely instruct and faithfully defend their flock, and charitably feed them unto life everlasting. For all Kings and Christian Princes, 
For Christian Princes.  who under the protection of thy providence do command the people, that as true Fathers and Protectors of the public good, they may carry the raynes and government of their earthly policy, which thy power hath put into their hands, & may use justly the sword which they bear, for the defence of Innocency, and punishment of wickedness.  
For the most Christian King, his dear Queen, the Princes of the blood, and all the Royal house and Realm; 
For the King.  assist them, O Lord, with thy favours and graces, remembering the services which thy holy Church hath received of their Ancestors, and of the French nation, having heretofore often left their houses and country, not sparing their goods nor their blood, to go buckle with the Squadrons of the enemies of thy name, and to replant the banner of the Cross in barbarous Countries.  
But specially I present my most humble vows, & prayers for this noble Fleuron-de-Lys, Monsieur the Dauphine, thy gift, 
For the Prince.  and the hope of the Crown of France: Make him great in wisdom, valour, piety, and in all those virtues which gave the title of Most-Christian to his Ancestors, the name of Great to Charlemagne, 
S. Lewis.  the place and honour of a Saint in the Church of God to his great Grandfather Lewis the IX. Make him great and holy on the earth, there to be a stay and bulwark to the Catholic faith, the joy 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 reign one day in heaven, in the rank of thy greatest Saints. Assist the son, who hast assisted the Father, so many ways, and so marvelously, that France under him may shine in piety, abound in peace, flourish in glory, and may be thy chosen Kingdom, and the French nation thy well-beloved people.  
I beseech thee Lord, for all those to whom I am bound in any title whatsoever, 
For benefactors.  of blood, benefits, friendship, or otherwise, and who have hope in my prayers; for my Parents, my friends, 
For friends and enemies.  my enemies, make them partakers of thy graces, and me worthy to obtain some thing for them. O heavenly Father: O mighty Son, my sovereign Lord and Master, equal to thy Father in power and bounty: O Holy Ghost the bond of both: 
To the B. Virgin.  O ineffable Trinity, hearken to my voice, and hear my prayer. O glorious Virgin, the principal work of this one, and of these three, most happy Mother, faithful Advocate, carry this my voice and prayer to the Sanctuary of this supreme Majesty, who hath made thee so great in heaven and earth. Obtain for me an hart and forces to serve thee as a true Pilgrim all the time of my mortality, to praise, bless, and adore his greatness and goodness for ever in the Kingdom of heaven, in the company of thyself, the Angels, & Saints, & of all those for whom 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 t●e whole world, more rich than the Orient, more pleasant than Paradise upon earth. The remembrance of thy Altars, of thy pavements, of thy walls, and of thy wonders shall remain always planted in my hart, as a lively and pregnant memorial to stir me up to yield honour, praise, and immortal thanks to the Son and the Mothet, who with their honour have made thee so honourable.   

The Afterdinner and Evening of the 30. day, and the ninth of the Pilgrims abode. How the Pilgrim departed from Loreto. CHAP. XLII.  
AFTER his spiritual refection, he shall take his leave of his friends, bid them farewell, thanking them, and recommending himself to their prayers, and taking necessary instructions for his return, and he shall not forget to do some markable Alms, if he be able; and having taken his corporal refection, he shall departed in good time, with a resolution to suffer much more for our Saviour. For in what measure he hath received new graces, new light and forces, he should also labour and do more in proof and trial of his love for him in all occurrences. For his Itinerarium, and guide of his journey, he shall have the Ten days of Lazarus, 
The ten days of Lazarus.  which are the ten days journey following, whereby he shall take example and direction in the exercise of his devotion in his way. If the number of days be too short, he shall divide the meditation of one day into more, to have enough, or shall take them else where: and if he may return in less time, he may choose what will be fittest for him, and leave the rest: and what is said of this third part, of the ten days of Pilgrimage, of lengthening or shortening the meditations, according to the way, may be practised in the precedent parts also.    

THE RETURNE OF THE PILGRIM OF LORETO. Or the Ten days journey of Lazarus.  

The one and thirtieth day of the Pilgrim of Loreto, and the first of his Return. CHAP. I.  
LAZARUS a man much beloved of God, wise, and well versed in the learning of Saints, and ye● devour to the glorious Mother of God, departed from his Country in the year 1583. to go see the world in Christian Pilgrimage, with a little brother of his called Pauline, about 18 years of age at his departure, himself being 24. and a Cousin of theirs called Theodosius, of the same age, a young man of rare virtue, and excellent conversation, with a faithful and pietis servant of their Fathers, somewhat elder than they, who was called Vincent. They had already spent together six years, in the most famous Pilgrimages of Christendom, and else where, and always with these exercises of devotion, which we have set down before in the direction of our Pilgrim, still continuing the same, though not without difficulty: but in the beginning of the seaventh year, by mischance Pauline was taken prisoner, and made slave to the Barbarians in Alexandria: and ●s Lazarus being at Constantinople, was ready to send his ransom, 
Pauline made prisoner.  which he had gotten by means of the French Ambassador, he understood that he was dead, which news did marvelously afllict him; notwithstanding being a Gentleman of great courage & virtue, he bore it patiently, hoping that his death was happy, by reason of the piety and devotion, which he had always marked in that youth, specially towards our B. Lady. The other three returned towards France, & came the second time to Loreto, for they had been there at the beginning, and still carried themselves, as Pilgrims of Loreto; and did their devotions there certain days, not forgetting to pray for the soul of Pauline, where also Lazarus caused his funeral to be kept. So they parted full of spiritual joy, from that holy place, and came along until they were within few day's journey of their Father's house, when good Theodosius was lost from his company, no man knowing what was become of him, notwithstanding the enquiry that Lazarus had four or five days together caused to be made after him. This loss did so much the more grieve him, the less it was looked for, and almost at their home, as it were a shipwreck in the mouth of the haven. He offered some vows to God, & our B. Lady of Loreto for him, & with a pious resolution, continued his way, having now no companion but Vincent, and conceived a great hope in God, by the Protection of the B. Virgin, that he would have a special care of her Pilgrims. Now he had changed his name which he had from his infancy, which was Aime-dieu, and called himself Lazarus, because he desired not to be known, but by title of a poor and humble servant of God, which he sought with a Christian magnanimity from his hart, and with all aversion and disdain did eschew the vanity and glory of the world, as a plague of all noble actions. The first evening therefore of these Ten days that I writ, being at an Hospital by a forest, before going to bed he took for subject of his morning meditation following. The flight of our Saviour into Egypt, and conferred with his companion Vincent, these three points following.  

The points of the meditation following.  The first, how S. joseph a little after the Presentation of our Saviour to the Temple, was advertised in his sleep by an Angel from God, to take the child & his mother, & to fly into Egypt, by reason of the persecution of Herod at hand, who already contrived his death.  
The second, the B. Virgin's abode in Egypt with her Son jesus.  
The third, the return of our Saviour to jury, and his retiring to Nazareth.   

Meditations upon the flight of our Saviour into Egypt, together with his glorious Mother and joseph. CHAP. II.  
EARLY in the morning an hour before going abroad, Lazarus and Vincent entered into the meditation of these points a part by themselves. Lazarus spoke thus to God, and to his soul: My Lord and faithful guide, direct (if it please thee) my affections and actions to thy honour, and glory, & to the profit of thy poor servant. I behold thy dear Son, made a little Infant and feeble for me, to fly the persecution of of Herod, unjust usurper of the Sceptre of the Hebrews, thy children, and thy kingdom, and to be carried into Egypt in the arms of his divine mother, as the Sun in the heaven: I desire to see the course of this mystery, and to profit thereby (accomplish my desire, seeing thou hast given it me) and to have my understanding enlightened with the beams of thy grace, well to meditate, & my Will heated with the fire of thy love, straight to embrace virtue, and to walk constantly in the ways of thy commandments. I consider here (O my soul) the faithful and sweet Providence of this heavenly Father, advertising joseph by his Angel to fly, and to withdraw his Son from the cruelty of the Tyrant; for though he were sent, and came to dye, yet not in that age, nor in that sort, but in the flower of his age, and by the death of the Cross would he accomplish our Redemption, and bestow on us in the mean time, the benefit and use of his life, to instruct us by the example of his heavenly virtues and wonderful works, & by the doctrine of his holy preachings, to show in his life and death, the signs of his infinite love, with most manifest and clear proofs. If he had been put to death in his cradle, men had wanted all those evident testimonies of his Charity, so many motives to believe in him, and to receive him for the promised Messiah. This little child then persecuted so soon by the Princes of the world, visible and invisible, taketh his way to Egypt, and as weak giveth place to the Tyranny, which he could as well have repressed by resistance, as avoid by flying: But he would do, what himself had before taught his servants, and would by his example, show his disciples what they should do in like case. So jacob left the house of his Father to avoid the fury of Esau; Moses left the Court of Pharaoh to escape his hands; so little josias, 
4. Reg. 2.  the lawful successor of the Crown, was hidden from the massacre, which cruel Athalia made of the Princes of the blood.  
I see here, that holy joseph obeyeth simply without excusing or ask why he, 
The obedience of joseph.  whom he heard to be come to save the world, would not rather save himself staying in judaea, then by flying into Egypt. It is enough to obey the voice of him, that commandeth, without searching the secret or reason of the commandment; teaching the true servants of God to obey their Superiors, without pleading or resistance. He arose in the night, took the child with diligence, took the Mother, and went towards Egypt, by the same desert whereby the Hebrews passed to judaea. This tender Virgin bore her little child in her bosom, and closed in her arms whom the capacity of the heavens could not comprehend; she feareth his danger, and relieth in his providence, willingly endureth the horror of the desert, and the wearisomeness of the way, and gathereth of her pains, the joys of just souls, in the love of him, who came into the desert of the world to suffer. O how gracious a spectacle to heaven is this little company! O desert more happy in these three Hebrew Pilgrims, then in that infinite multitude that passed before. A desert sanctified by these heavenly travaillers, signed and consecrated one day after to be the repair of sanctity, the earthly Paradise of devotion, to thousands of Religious souls, who shall there sing the praises of their Redeemer. 
The desert of Egypt inhabited by Religious.  A desert more plentiful than all the orchards of Eden; then all the Gardens of Egypt, yea then earthly Paradise itself; for although thy trees be barren, thou bearest notwithstanding at this time the fruit of life, the mother of life, and the faithful spouse of life. O Lazarus behold this pretty Pilgrim, behold this traveller, and his faithful Spouse, do them some service in the way, give them some fruit, some ease, or refreshment from thy hands, request of the B. Virgin that little load she carrieth in her arms, and take him into thine to ease her: but alas, thou art not worthy, & although thou wert, yet she would not leave him. This burden though it be more weighty than the whole world, is light unto her, yea giveth her vigour and strength to go the better. If she will not gratify thee in this, take boughs, and shadow this little God, who heeretefore shadowed his children in a cloud from the scorching Sun, and enlightened them with a Pillar of fire in the shadows of night; 
Psalm. 77.14.  and if thou canst do them no other service, kiss humbly their shadow, kiss the steps of their feet, and have compassion of the pains of this child, and confess thy sins to be the cause.  
He entered into Egypt, according to the prophecy which he gave many ages before: Behold, God shall ascend upon a little cloud, 
Isa. 19.1.  and enter into Egypt, and the Idols of Egypt shall be troubled at his face. This Cloud, is the precious humanity of the Son of God, in the which he is carried: It may be also the glorious Virgin compared to a cloud, because she is heavenly and divine, like the humanity of her Son, without any burden of sin, having brought forth her Son, as the cloud doth the rain without corruption, and carrieth him in Egypt, & else where, as the cloud carrieth the rain within her bosom. O celestial cloud! O heavenly rain! O divine child! O divine Mother! He entereth into Egypt, whence his Father called him, as he foretold by his Prophet: I have called my Son out of Egypt. He had called before the Hebrews his adoptive sons, 
Ose. 11.  and people out of Egypt, he calleth now his natural Son, borne of his own substance, but in another manner. Then he called the Hebrews to recall them from a cruel slavery & bondage, & to make them enter into judaea: now contrariwise he calleth this his Son from judaea to Egypt, to enter there, and deliver the Egyptian himself from a more cruel servitude, to crush their Idols, and break the kingdom of Pharaoh, who oppressed them under his tyranny, with thousand of horrible superstitions.  
Arise then, O Egypt, receive with a good entertainment this little Son, & have no fear of the plagues, 
Exod. 6. & 7. etc.  wherewith the malice of thy Ancestors hath heretofore been plagued by him; he comes to sanctify thee, & to save thee; he is a great God, but is become a little child, affable, & of easy access, a King full of sweetness and mercy: receive him then, receive with good cheer these three Pilgrims, the most noble that ever marched upon thy ground. The Sages of Greece, the Plato's, 
Philosophers have visited Egypt.  the Aristotle's, the Gallants of the world, the Great Alexander's, brave Caesar's, that have heretofore visited thee, were nothing but poor wretched slaves of Ambition, having their souls bound with chains of iron, howsoever they seemed gold, & glittered only in the outward of worldly vanity; these here do pass the greatness, the brightness of the glory of a thousand worlds. This footman who is called joseph, bringeth one who is a Virgin and a Mother, the greatest Lady of the whole world, admired of the Stars and Angels, and shall one day be the admiration and refuge of all mortal men. And this mother bringeth thee a Son, who is the Majesty of the heavens, the King of Angels, the Son of a Father, all mighty, all wise, all good, himself as wise, as good, and as old as his Father, in every thing equal to his Father, Creator of the heavens with th● Father, Governor of the whole world with the Father, and sent by his Father from heaven to redeem us here in earth. Receive him then as a Pilgrim, seeing Herod chaseth him out of his Country, and whilst this Tyrant embrueth judaea with the blood of the little Innocents', make much of this little Innocent, father of them all, & rewarder of their life lost for him; make much of his Mother, and of his foster-father. O my sweet jesus, & did it please thee so soon to be chased out of thy Country, and to be a Pilgrim and banished man, to bring me unto my heavenly country, whence my grandfather Adam hath so long been excluded? Wouldst thou suffer even in thy cradle, what my sins deserved, and what shall I endure for thee in my Pilgrimage? O mother, who hast carried this pretty Pilgrim in a strange country, who hast suffered with him, nursed & weaned him, who can conceive the care, the Charity, the zeal, the diligence, & the services thou didst employ in these seven years thou wert in Egypt, faithfully to nourish & bring up this little God, clothed in the sackcloth of our mortality? The goodly example thou gavest of all virtues to that people, blacker in their superstition then in their complexion? O B. Virgin, that after thy example I might serve my God, not now like a Pilgrim, suffering in Egypt, but as a Conqueror triumphing in heaven! It is I, that am in Egypt, this valley of affliction, where I have need of his visit, and help, and of thine! O favourable Virgin, help thy Pilgrims and devotee's  
The seven years of this Pilgrimage being expired, Herod in judaea being dead, and the Lion of Egypt being buried, the Angel of God advertiseth joseph in his sleep to return into Palestine; 
The return of jesus to Palestine  and because Archelaus the son of Herod, successor both of his crown and cruelty, reigned in judaea, he retired himself from Galiley unto the City of Nazareth, where the little child, Father of all ages, seven years old in his humanity, was brought up by his Mother and foster-Father not manifesting himself by the marks of his greatness, to any but to his glorious Mother, whose soul he enlightened at every moment with the brightness of his Deity: to men he shown himself as a little child, and as such was subject to this Father and Mother being adored of them both. He was Citizen of Nazareth, as before Pilgrim of Egypt, and ruling in the heavens, he suffered upon the earth, and being greater than the heaven, was enclosed in the walls of a little Cottage. O Nazareth, O happy city of such a Citizen, happy house of such a Guest, happy chamber of such an Inhabitant! how often hast thou been honoured with the steps of this heavenly child walking upon thy ground? how often sanctified by the prayers, the sighs, the talks, and desires of this little Saviour, preparing himself betimes with the sweat of his face to our redemption, for the which he descended from the bosom of his heavenly Father; and sanctified also with the charitable offices of his heavenly Mother? O my soul, canst thou express it, canst thou comprehend it? It is easier to honour them in silence, and to beg of the mother, and the Son grace to follow and imitate them.  
I ask it of thee, O my Redeemer, withal my power, grant it me if it please thee for thy goodness. I ask it of thee, O holy Mother, obtain for me, for thou canst do it. Let the memory of this mansion, and of this Chamber (which by thy grace I have visited) be unto me a continual spur, to stir me to the love of him, who hath passed his youth in humility and voluntary poverty for me.   

1. The fountain of Bees. 2. The dinner and meetings. 3. Presages of eloquence, and the nature of Bees observed fifty years by Aristomachus. 4. The wonders of our Saviour going into Egypt. 5. The tree Persis adoreth him. 6. The Idols of Egypt overthrown. CHAP. III.  
THUS prayed Lazarus in the morning according to the light God had imparted to him, Vincent for his part, having made the same meditation, and recommending themselves to the protection of the B. Virgin, and their good Angel, they began their journey, saying their Itinerarum, and their other accustomed prayers. And they walked thus joyfully until about noon, over the wild plains, and barren, but only of briers, and brooms, whereof they saw good store in the bare Champion, without meeting either man or beast; and they felt themselves now well wearied & tired, as well for having eaten little that morning, as for the excessive heat of the Sun. At last looking here and there about them, & searching some place to refresh themselves in, they spied on their right hand certain willows, behind a little hill, and hoping there to find some water, they went strait thither, and they found in the midst of these thick, & shadowy trees a fountain clear as Crystal, which bubbling out plentifully made a little brook full of cressits, which was a sign that the water was good. It was some what deep, the banks being high, and covered partly with moss, and partly with herbs and flowers of that season, for it was the month of May. Then said Vincent, Our way agreeth not ill with the matter of our meditation; for this morning we passed in spirit, through the desert of Arabia, desiring to suffer somewhat to the imitation of little jesus, and his good Mother, who suffered there diverse incommodities, we have also passed this with some pain. It is true, replied Lazarus, we have suffered but little, and good jesus and his Mother had quickly compassion of us, having at a pinch provided us of a resting place, 
The Pilgrims dinner.  so fit for our dinner and refreshing: and so they stuck their staffs in the ground, and set them down to take their repast. They had in their sacks two or three manchets, & a piece of cheese, with a few apples, and a little wine in their bottles, and as they set forth their provision upon their green nappery, they perceived a fare off one wandering, hither and thither, seeking as they through either his way, or some fountain; they had compassion of him and thought it a work of charity to set him in his way, or to make him partaker of their good fortune, therefore they hung their dinner upon the bough of the nearest willow, lest some worms, or venomous beast might touch it upon the ground, and ran speedily where they had espied him. But they were amazed so soon to have lost the sight of the man, and could not conceive that he should so quickly be walked out of their view, in so large and open a champion; and they did not perceive, that as soon as he saw them, taking them for thiefs, he hide himself in a ditch behind a little bush, through which he saw them not being seen, and beheld them running from one part to another, being sore afraid to be found and spoilt of that little silver he had, which he carried to buy stuff for his shop, for he was a merchant. So they returned softly unto their fountain again, persuading themselves that this fellow made such haste, thinking they were thiefs, or else that it was some spirit, which they judged more likely, because he vanished suddenly. Being returned to the willows, they go for their dinner, and behold they found a swarm of bees lighted upon one of their loaves, and had all covered it with their honey dew. Oh (saith Vincent) our Lord would sweeten our bread and our travel: we must hope so (quoth Lazarus) for this little people is commonly a presage of good luck and benediction. So it is said, 
S. Ambrose.  that a like swarm did sit on the mouth of Saint Ambrose, being a little child, in his cradle; and the like is said to have happened to Plato, 
Plato.  in sign they should be such as they proved, Orators endued with a heavenly & honylike eloquence, the one amongst the Paynims, the other more happily in the chair of truth in the Church of God: so they took the other two loaves and the rest for their dinner, leaving the third to the Bees not to scare them so soon. But holding their bread in their hands they perceived in the bodies of divers trees, certain hides, out of one of the which this swarm came; they went to visit it, & took out two or three combs of honey for their dinner; when they had said grace and began to fall to their meat, these little creatures came flying and buzzing about them; some lighted upon their bread, some upon the grass, kissing and pinching with their little mouth the flowers wherewith the beauty of the fountain was diapered, and sucked out the liquor to make their honey: diverse drunk of the river, striking at the little green frogs, who lay like spies to entrap them: 
Frogs ● enemy's to Bees.  they came often about them without doing them any harm, but only served them for a sweet recreation. Vincent seeing their so great familiarity, began to say smiling; If we were thought thiefs by the Pilgrim who became so quickly invisible, behold now we are acquitted of suspicion of this crime, 
Bees hate thiefs. Plin. l. 21. cap. 16.  by this familiar & friendly approach of these bees, for many say, that they have thiefs in horror: Yea, but what will they say, (quoth Lazarus) when they find that we rob them of their honey? This is not robbery, saith Vincent, but a present of hospitality, which they offered us, when they came swarming upon our bread. Lazarus had more list to meditate then to eat, and the tears fell of from his eyes in eating. Vincent not knowing if it were of grief, for the loss of Theodosius, asked him if he had any new cause of sorrow that procured those tears. No rather (saith Lazarus) it is a new joy, in considering the greatness of God in these little creatures. For who would not be ravished with so many wonders heaped together, in these little bodies, & to see all the parts of a perfect Monarchy painted out in the policy of this pretty people? 
Properties of the Bees. Plin. l. 11. cap. 16.  In beholding them, they make me remember their King, their Magistrates, their distribution of offices, their obedience to their Superiors, their industry in framing their houses, in dressing their Louvre, and the palace of their Prince, in making their honey, and hunting after flowers from morning until night, and labouring without ceasing; of their justice in punishing their Drones, who steal their honey, and live idly, and in pricking to labour those that are slothful among them; of their piety in burying their dead; of their affection in courting their King when he goeth abroad to the fields; and of the wisdom of their King, in encouraging them to their labour by his presence; of his beauty, bearing a star in his forehead as a crown or diadem; of his mildness, having no sting, or at least not using it, armed only with his Majesty. Of their fidelity towards him, accompanying him in peace and war, and exposing themselves courageously to death for his safety and service; of their wisdom in keeping their provision, and the public treasure of their hives, in giving the sign to go forth in the morning to forage, 
The enemies of the Bees. Plin. l. 11 cap. 17.  to eat after their travel, to sound the retreat for their rest, and for keeping of silence, in setting their guard at their gates, and to stop the entry to Spiders, hornets, frogs, swallows, lizarts, and other capital enemies of their estate, and Commonwealth.  
Who will not, I say, be ravished to see in these small creatures so admirable virtues, 
Aristomachus observed Bees 50. years.  which Aristomachus a Citizen of Soli, a Town in the Island of Cyprus, and Philuscus Tatien, and a certain Gentleman of Rome did observe, and many more which they marked not, although the first employed fifty whole years, to make his observations, and the second all his life, 
Philuscus all his life. Plin. l. 11. cap. 16.  and the third made Hives of horn, such as lanterns are made of, very transparent, to see and observe at his pleasure and leisure their pretty order and government. And to go no further for a subject of admiration, behold the art of this comb, do you see the marvellous framing of their houses & celles? 
The art of the Combs.  How properly and distinctly they are couched every one with six corners of an admirable measure and proportion, the one to conserve the Honey, the other for lodging to cover the little worms or seed that come of their wax, & to draw them forth for the multiplication of their race? Was there over an Architect or Builder, that could so wisely device, and build as these little creatures, so much the more admirable in that they do their work within their hives, in the dark, without confusion, and without all trouble, or instruments, saving only their little feet and mouths? And if the world heretofore wondered, as at a great piece of work, at the Bee of Myrmecides, that covered with her narrow wings, 
Plin. l. 6. c. 21.  a Ship garnished with the sails, and all her furniture and tackling; how shall we be astonished, if we be wise observers of the works of God, to see enclosed within these little bodies, the resemblance of all persons, virtues, charges, and offices of a kingdom most politikly governed? Vincent was ravished with this discourse, and left eating, & Lazarus went forward saying: 
Their Chastity.  And that which we should specially praise and love in the Bees, is, that they be Virgins, and Mothers both, for they have their little ones without engendering, or corporal conjunction, bearing herein a shadow of the B. Virgin her prerogative, whom we serve; and of the Church of Ie●us Christ, who bring forth their children without pollution. Their work is also blessed, for their honey serveth both for meat, and for medicine, and rheit wax is employed for the most part to holy uses, serving for light, to the Temples and Altars. They have some resemblance also of a Religious life; for they have nothing proper, they live in common, 
They live in common.  they strictly keep silence, and the rules of their government and policy, and doing what God hath taught them, they sing also after their fashion; so that you see in this society, poverty, chastity, and obedience, and the observance of a house of God. And have not I then (friend Vincent) occasion to shed tears, not of water but of honey, if I had them, sufficiently to thank the wisdom of this great God, who hath made these little creatures so prudent and so profitable; and his goodness, who hath brought them forth for me? Have I not occasion also to shed more bitter tears of penance, in that I have not employed my time with like fervour in doing good works, & keeping the laws of Christ, as this little world, to do their work, and keep their laws? And I am unthankful to my Creator, for the good he hath done me, and namely at this time, giving me not only rest and refection of my body in the way, but also a spiritual dinner in consideration of his creature. But it is time to go forward, let us say grace, and departed hence. Vincent would gladly have heard Lazarus still, so great delight he took in his discourse, and could not forbear to say unto him: I know not, if I may believe the honey Comb you have eaten, hath honeyed your tongue, and made it sweet, so hath your discourse flowed more sweet than honey into mine ears, and if you will yet be longer, I will not think it so. 
joan. 12.35.  Let us walk (saith Lazarus) whilst it is day; it is the part of wise Pilgrims, not to lose a minute of time, when they may go forward, and to rest in their Inn, not in their way.  
They arose and said grace, and as they went to take their loaf, 
A battle of Bees.  behold a Tragical spectacle presented unto them: there were two great armies of these little creatures hanging in the air, and ranged in battle array, and ready to encounter. The swarm had left the loaf all mullied with honey, and made an host, and a swarm new come made another. Either of them had their King, flying in the midst of his troops, beautiful, shining, bigger by half than any of his soldiers, and with his buzzing exhorted them gravely, to show themselves valiant in this present necessity. There were of either side sundry squadrons of diverse fashions, some round, some square, some triangular, some of the form Croissant, all armed with the same arms, which was a coat of scales, & of equal courage, all Lanciers mounted upon their wings. The sign being given by a confuse buzzing of both sides, the shock began, squadron against squadron, assaulting some time on the front sometime on the flank, sometime defending, sometime assaulting with such a furious encounter and slaughter, that a man might see in the air, as it were a hail of fire, or bullets of hargebushes, 
The way to departed & appease them.  one flying against the other, & falling thick and threefold to the ground; and had not Lazarus parted them of purpose with a little honeyed water, which he quickly made in his dish, these two people had been utterly overthrown, so enraged were they the one against the other. Vincent was not well pleased heerwith being sorry to see his good Hostesses (of whom he had received so good a refection both of body and spirit) to kill one another, and to overthrew their estate by this civil war. And Lazarus considering their great courage; I marvel not, saith he, if heretofore the Citizens of Alba Gracia did help themselves with the succour of these Bees, 
Bonfin. l. 4. de 4.  filling the camp of Amurath the King of the Turks who assieged them, with hives of Bees, giving to their enemy an extreme trouble by the stings and buzing of those little creatures.  
This peace being made they continued their way all the rest after dinner very joyfully, with many good spiritual discourses, namely upon the subject of their morning meditation. Vincent recited the comfort he had in meditating the way of little jesus in the desert of Arabia; for he seemed to see him carried, sometime in the arms of his glorious Mother, and sometime in the arms of good joseph; then fastened to the tet of the Virgin sucking her milk, and taking refreshment, then laughing sometime on the one, sometime on the other, with a countenance full of grace and majesty, giving them by his divine looks strength and courage to sustain the travail of their Pilgrimage; and himself, he said, was fortified unto his journey, by the meditation of this history, and he asked Lazarus, 
Angels accompanied our Saviour into Egypt.  if he thought not that Angels did often present themselues to do some service to their Lord, and his Mother? I doubt not (answered Lazarus) but as the Angel advertised joseph to undertake this journey, so he did accompany them in the same; and as these heavenly spirits had visibly announced his Conception, and honoured his Nativity, that they did also convey him through the desert in visible form: and that the Scripture hath made no mention thereof, it is, because it could not be doubtful to those that could well conjecture it; and if it hath passed in silence thousands of miracls which our Saviour wroughr in his life, as S. john doth signify, those that were written sufficing to plant the faith of his divinity, 
joan. 21.25.  is it marvel that there is no mention made of diverse things happened in this journey, and in all the time our Saviour abode in Egypt? And therefore I believe, that not only the Angels did assist them travelling in the desert, and remaining in Egypt, but also the Birds and wild Beasts too, yea the very Trees and plants, driven with a certain extraordinary and supernatural instinct, did acknowledge and adore in some sort their Creator, and gave some sign of joy to see that divine company, walking upon the ground, where they did grow.  

The tree Persis.  You know, that the Faith of the Primitive Church hath left us from hand to hand what happened near to Hermopolis, a City of Thebais, near to which a Tree called Persis, adored by the poor superstitious people, by reason of the huge greatness, and the enchantments the Devil there wrought, did all shake, and bow down his highest branches, even to the ground, 
S●zomen. l. 5. c. 20.  at the coming of our Saviour into the Town, as adoring him, and giving testimony, that the Devil who reigned there before, was driven away, and received the benediction of his Creator, 
Niceph. l. 10. c. 31.  for that afterward, not only the fruit was more pleasant than before, but also cured & healed many incurable diseases, as also the leaves and bark did the like. The same tradition observed by our Doctors doth teach us, 
Isa. 19.1.  that the Idols did fall to the ground at the presence of our Saviour entering into this town, which was the nursery of Idolatry, a sign that our Saviour should destroy it throughout all the whole world, as here he had battered it in her root and spring. And therefore Athanasius the Great magnified this exploit of little jesus, and said: Who among all the Just, or Kings made the Idols of Egypt to fall by their coming? 
Athan. lib. de Intarn. Verbi.  Abraham came thither, Moses was borne there, and yet their errors remained always, and every where; neither had ceased, had not the Saviour of all come thither in his flesh, and been carried thereon, as on a cloud, & descended to root them out. And Origen expounding the words which the Angel said to joseph (Fly into Egypt &c.): 
Orig. hom. 3.  It is to the end (quoth he) the works of the hands of the Egyptians, and their false Gods and Idols should be overthrown, the Devils terrified, and the machine's of the Kings destroyed, in destruction of their Idols; and that by the coming of our Saviour should be wrought the ruin of these fugitive slaves, the wicked spirits. Thus Origen.   

The arrival of the Pilgrims at the Farme-house. 1. Tables of Loreto; and of the flight of our Saviour into Egypt. 2. The ship of the Ragusians delivered. 3. Two Capuchins, and three country men; a Supper. 4. Three Slaves. 5. One of Provence: The B. Virgin, star of the Sea. 6. The practice of the examen of Conscience. CHAP. four  
COntinuing their discourse and way in this manner, 
The arrival of the Pilgrims at the country House.  they came in the evening to a pretty Farm-house, about which fed certain herds of Cattles and sheep pertaining to a good old man very rich, and withal very devout to the B. Virgin, and very charitable to Pilgrims. This good man was at that time in a chamber over his gate, which looked towards the way, as soon as he discovered these to be Pilgrims by their staffs, he came presently himself to meet them, and prayed them very heartily, like another good old Abraham, 
Abraham invited passengers Gen. 13.1  to come lodge with him, alleging that it was late, and that there was no convenient lodging to be had, nearer than three leagues, to which they could not reach, without walking long in the night, and exposing themselves to the mercy of the beasts, & thiefs. The Pilgrims stood marveling at this honest and hearty summon, & conjecturing that they should be happy in the company of such an host, they suffered themselves to be persuaded, and went with him. Entering into his house, they perceived in the countenance of all the domesticals, a certain joy that they had of their coming. The host made them a sign to prepare some fruits, and taking the Pilgrims by the hand: I know (saith he) that you would salute little jesus and his Mother, and brought them to a little Chapel looking towards the East, built at the end of a bassecourt, with an Altar in it to say Mass very well adorned, and diverse pictures of devotion hanging upon the walls. After they had prayed a while, Lazarus and Vincent set themselves to behold the Tables, and desired to understand them; but their host told them, they must first drink a draught of wine to refresh their weariness, and brought them to a hall hard by, where every one bestirred himself to set somewhat on the table; one bread, another curds, another fresh cheese, and other raw Artichokes, & like fruit of the season. They drunke once, and eat a few cherries. The host seeing they would eat nothing else, I see well (quoth he) that you have need of rest, and would have brought them to a chamber to repose themselves, whilst supper was making ready. The repose (saith Lazarus) shall be it it please you to see your pictures. Well, quoth the most, but with that condition, that we may sit; and so they returned to the Chapel. 
diverse Pictures.  They sat down all three, having before them the pictures. In the first, set upon the Altar on good days, was the house of Loreto, carried by the Angels from Nazareth to Sclavonia: 
The house of Loreto  the picture was very pleasant, and the invention good, the colours lively, and the lines clean etc. And the parts of the pictures composed with a proportion very well measured, the Angels were hanging in the air in so many diversities of placings, of wings, arms, legs, and all the parts of the body, as there were persons, with their shadows so artificial, that they raised, and represented so lively their members and actions, as they seemed to be Images embossed, and to move upon the table. But above the rest was pleasant to behold the little jesus, and his holy Mother, who held him fast in her hart-hand, that is, in the left, & embraced him with the right. The beholding of him did breed in the soul a certain inward joy; 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 Son into the Temple, and over against it, that of his flight into Egypt, where the painter had not forgot to place the Angels that accompanied our Saviour in the desert, & the city of Hermopolis in Thebau, and the great Tree Persis, who bowed down his branches as this child passed by, 
Of the ●light of our Saviour into Egypt.  and the Devils who left their lodging & forsook the tree, flying in the air, as scared crows. Vincent looking upon Lazarus: Lo (saith he) here is our Matins: Why? saith their Host? Lazarus taking the answer, he meaneth (saith he) that the subject whereof we did speak this morning, is here now represented unto us.  

Tursel lib. 5. cap. 10.  There were two other Tables by these, very markable; In the one was painted a great Ship laden with merchandise and men, sailing within a thick foggy mist, yet in some part clear, and that so artificially, that the behoulders might discern over against them, some of the men holding up their hands to heaven, calling upon 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 ship certain loistes of Pirates, who going about her this way, and that way, as it were groping and at adventure, pursued this ship at every turn from stern & soredecke, from prow to poop, chased & amazed like hounds, having lost the sight & sent of the beast. But the nearer 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 ship of the Ragusians, which returning from Constantinople was miraculously delivered from an evident danger of Pirates, 
Tu sell. lib. 5. cap. 10.  by the help of the B. Virgin, to whom they had promised by vow a silver Chalice for the Altar of her Son? It is the same saith his Host, and assure yourself you saw the same picture at Loreto, whither within a while after these Merchants came to fulfil their vow, and to render thankes to God, and their good Advocate.  
But can you guess what is contained in these two other; 
Two Capuchins delivered from shipwreck, 1553.  in one whereof you see hard by a ship, two Capucines plunged in the sea to their waist, having then hands joined; and in the other, these good countrymen with three companions standing upon the ridge of this silly hovel, built of hurdles and straw, which the stream swelling with an excessive ●ayne, and overflowing all the champain, pulled from his place, & carried a great way in the waves? See you how they cry to God, and the B. Virgin, and finally how by their savour, their lodge was fastened to a great tree, on the which they mounted to save themselves, whilst that the rage of the waters ceased, & that they might walk by land, the river being retired into his channel?  
Of the first, saith Lazarus, we have heard before, they were two good Capucines, who returning Pilgrims from our Lady of Loreto in the year 1553. took shipping from the Marc of Ancona, to go to Sclavonia; and the Merchants of the ship falling in fury, by reason of the outrageous tempest which had constrained the master and them to cast into the Sea, almost all their merchandise, to lighten and discharge the ship, and having nothing left against which they might discharge the rage of their despair and fury, they cast also overbord these two poor Religious men, who they saw had nothing to lose but their life, being grieved that they had not lost something as well as they. The poor Friars being left to the me●cy of the waves, had recourse to jesus Christ, and his glorious Mother, whom they came to visit, & by their assistance escaped victorious the fury of the floating waves, and the rage of those mad Merchants, and carried by that Element that choketh others, they landed again at the haven of Ancona, and presently without shifting or drying their , they came all wet and mullied, to visit again the holy Chapel, and before all things to render thankes to the Son, and the Mother of so notable a benefit.  
Concerning the history of the other Table, I think it is that good Florentine Dominico de Castro, 
Tursel. l. 4. cap. 17.  who had his house joining to the river of Elsa, and was surprised in the night, by the inundation of the said river, and was carried down the stream, almost two miles, with his said house floating with him, and three of his companions also, and in the end were delivered by the intercession of the said Virgin; & so we have heard it told. The tale is very true, saith their Host, as I have always understood.  
Lazarus would fain have learned the history of the other two Tables, 
Their supper.  the Pictures whereof he admired without knowing the story, but their Host fearing to make them stay too long: Let us leave, saith he, somewhat for afterward, in my opinion we were best now go to supper, the history may be told in Supper time, or after; so they returned to the Hall, where they found the Table covered with victuals. They washed their hands, said Grace, and sat them down, every one did his attendance, and the good old man was always calling upon his guests to be of good cheer, with a singular demonstration of hearty good will; especially when he understood they were French men, towards whom he always bare a particular affection, and in sign of the greater friendship spoke French with them. Whilst they supped diverse discourses were proposed of matters, pious and pleasant both, such as talk at the Table should be. They talked of the Pilgrimages of the old Fathers in the law of nature, & of Christians now, of the piety of the ancient French men in that behalf, of the misery and troubles of this present age, & of the providence of God therein towards his Church, what these Pilgrims endured in their iournyes, and namely in the holy Land, by reason of thiefs and robbers. And upon this occasion their Host told them good tidings of their way, as long as they should travail in those parts, that a notable good Captain with a certain number of Horsemen did scour the fields and the woods, by the Prince's commandment, to chase away the robbers who infested the ways, & had lately made an incursion, and lead away certain Pilgrims prisoners five or six days since. At these words Lazarus fetched a deep sigh, for they went to his hart, doubting lest Theodosius might fall into some mischance, and be perhaps one of those prisoners; for it was just about that very time, that they lost him. The good old man marked how he became pensive, & thinking it was upon apprehension of these thiefs and robbers, said unto him: Fear you not, for the ways are now clear, and safer than they were any time these two years, and will be safer every day, when these gallants, and good fellows shall be catched, as no doubt but they will be shortly. I hope (answered Lazarus) that though there should be danger, yet that God would assist us, by the intercession of our good Advocate, & give us grace either to avoid all evil, or to profit by all that may befall us by his permission. But I cannot choose to grieve at the absence of one of our Countrymen, a virtuous young man, and faithful companion of our pilgrimage, who six days since strayed from us, and we know not whether he be dead or alive; and I fear much that he is fallen into the hands of some thiefs, or which were more lamentable devoured of some savage beast; & the very point of my grief is this, that I can neither help him, not hear any news of him, since we first lost the sight of him, although we have used all possible diligence; and we can now do no more, nor less, then to sigh & pray to God for him, wheresoever he be, and to hope in the providence of God, and in the help of this glorious Lady, to whom he was singularly devoted: Behold the cause of my grief, and my resolution. Your grief (saith their Host) cometh of a singular love & friendship, and your resolution is Christian. If I have any experience of the particular assistance of God towards them, that serve him, with a true and loyal hart, and honour the Mother of his dear Son, I dare assure you, that you shall shortly see him safe and sound, and therefore be merry and make good cheer of this little we have, and to which you are most heartily welcome. Lazarus thanked him much, and found himself much comforted in this good old man's talk, taking it as a Prophecy, and shown from thenceforth a more cheerful countenance. When grace was said, he called immediately for the narration of the miracles, attending to hear them for a sweet recreation after their supper. I remember (saith their host) I have promised you to tell you two memorable histories, though I see you have more need of rest then of talk; but I will not refuse what you request so courteously: hear then the first.  
In the town of Cabala near to Gallipolis, a certain Burgess of note among the Catarians, 
Three slaves delivered. Tursel. lib. 4. cap. 1●.  called Michael Boleta, had now remained five year's slave among the Turks, and not able any longer to endure so great affliction of body & spirit, took a secret resolution, with two of his companions of the same condition, to seek some means to escape & be delivered from their pain, and having long watched an occasion for this purpose, one day they found at the haven, a bark freighted, without master or guard, they entered it, hoist up the sails, and hoping the wind would be for them, sailed into the full sea, as fare as they could with their oars. They had not gone fare, but their master perceauing they had stayed longer, than they were wont, repaired to the port to hear news of them, where at the same time, he found the master of the bark, and both of them were informed, that three men had a little before taken the bark, as to go on fishing. Immediately they made out after them two Brigantines, furnished with men & weapons, who followed them so lustily with sails and oars, that they discovered them three or four miles of; Michael and his mates discovered them also, and saw them follow after them in all fury, coming within the very sight of their bark: there appeared no way to escape the hands of these Barbarians, nor the cruel torments they were to endure, if they were taken. In the very point of the danger, they had recourse to the mother of him, who commandeth winds and waves, and they make a vow of Pilgrim go to our Lady of Loreto, even when the Turks were ready crying, to lay their hands upon their bark. They had no sooner pronounced their vow, but straight behold a sudden & furious tempest arose, which scattered the vessels, and separared them one fare from another, and so disordered the Pursuers, that they were forced to seek rather some shore to save themselves, then to take the ship they followed. These three that had thus fled, did see the other terribly tossed by the waves, carried sometimes hither and sometimes thither, sometimes aloft, sometimes below, whom they knew by their turbans, which made them be seen a fare of. Themselves in the mean time held on their course, as in the calm Sea, driven with a favourable wind, blowing in the poop, which did comfort them with a sweet admiration, seeing in such contrariety of wether, of tempest, and of calm in the same time, & almost in the same place, that it was the stroke, not of the Sea, but of heaven, & an evident testimony of the favour of God towards them. They sailed happily until they arrived at the port of Catara, & from thence went to Loreto, where cleansed from their sins by the Sacrament of Penance and made partakers of the Table of our Saviour, they rendered immortal thankes to God, and the B. Virgin, by whose intercession they were delivered from a double danger of bondage, and of death. 
A French man of Provence delivered   
The second history is of one of our Nation a French man of the Country of Provence, who having had news of the death of his Father at Constantinople, whilst he followed the Ambassador of France, being before Almener to the Duke of Mercury, returned in a common vessel; and as he came to the I'll of Zant, he saw himself environed with 4. Frigates of the Turks, who approached swiftly unto his ship, & prepared themselves to the prey, both of men & merchandise, which they hoped to find. This good Gentleman seeing his danger so desperate, recommended himself heartily to our B. Lady of Loreto, as also did all his company: at the same instant almost, they found themselves brought unto a haven of Calabria, without knowing which way they came thither, nor yet what was become of the Pirates. They came immediatsly to Loreto to yield thankes to God and the glorious virgin, and told their good fortune to one, who told it me again not long since. I doubt not but you have heard of the first miracle, for it is one of the most ancient and recorded in the histories of Loreto, & perhaps also of the second; but you have forced me to tell what you knew before, and brought me in danger to be importune, were it not that (as I persuade myself) you do willingly hear repeated the miracles which concern the praise of our good Lady, not only without weariness, but also with delight. My good father (answered Lazarus) I learned always, & have now learned by this your narration, what I knew not; for of the later miracle I never heard before, & the other you have represented with a greater Emphasis and force, than I had heard it hitherto. And I have taken a singular pleasure in your discourse, & do confess by all these great miracles, more clearly than ever, that with good right and reason the Church calleth the B. Virgin, The Star of the Sea; for by her intercession, 
The B.U. the star of the Sea.  as by the aspect of an heavenly star, not only are defended those that sail the Seas, but are delivered also from many great dangers, which commonly the stars do not perform. The good old man, would willingly have entertained Lazarus longer, to hear him discourse, for he did perceive under the habit of a Pilgrim, some thing generous & extraordinary in him, but thinking he was weary & that it was late, he durst not ask him any more demands, and therefore having caused their collation to be brought, he conducted them both to a little chamber, where were prepared two beds, and a little Oratory to pray in: some of the household came to wash their feet, after the custom of Christian hosts, but Lazarus thanked them harrily, aledging for his excuse that it would m●ke their feet tender, & more easy to blister and take hurt, and so every one retired themselves. The host caused according to his custom the Litanies to be said to all his household; Lazarus said them with Vincent, which being done they conferred together, about the subject of their meditation for the morning following, which was of little jesus, when his mother lost him, & found him again in the Temple. The points were these.  

1. The going of the B. Virgin, and holy joseph with little jesus to the Temple.  
2. The seeking & enquiry they made when he was lost.  
3. How they found him in Jerusalem, and brought him to Nazareth.   
These points being noted in their memory, either of them made their examen of conscience, & prayers for the Evening. 
The practice of the examen of confess●●e   
The examen of Lazarus was such, after he had said the Credo: My God enlighten my soul to see thy benefits: I thanke thee for the assistance I have had of thy liberality, and specially this day, by the means of this good householder, thy servant, who hath received us into his house: Enlighten me also if it please thee, that I may see my faults, and amend them by thy grace. I confess O my soul, that in my morning meditation, I did not present myself before thy divine Majesty with that reverence I ought, nor made my prayer with due attention, and that by my only fault; for I did not well prepare myself according to the rules of devotion, as neither to my examen in the morning, and after dinner. I have wandered in my senses and thoughts, my fantasy hath often carried me out of myself. I have twice or thrice loosed the reines to my proper will, with some vain delight & complacence, and to foolish impressions in my imagination, & opened my eyes to a careless and curious beholding of thy creatures, my ears to curiosity, and my tongue to many idle words. I confess these sins, and believe I have committed many more which I know not: and who is he that knoweth his secret sins? I confess them all, O Father of mercy, & humbly demand pardon of them, with a firm purpose to amend them, by the assistance of thy holy spirit. Give it, if it please thee O Lord, to me, and to all of this house, and grant that we may pass this night without offending thee, & without illusion of him, who day and night lieth in watch to defile our body and spirit, and whilst our body sleepeth taking its rest, 
Cant. 5 2.  that our ha●t may wake in the light of thy grace. Glorious Virgin assist us, and thou my good angel-keeper.  
This was the tenor of his Examen, for the conclusion he said the Credo, the Pater noster, and Aue Mari●, and cast himself upon his bed in his , as his custom was. Vincent did the like, and being weary of their way, they fell a sleep strait. About midnight Lazarus had a dream which frighted him; for he seemed to see Theodosius his companion present himself before him, 
Lazarus his dream.  all disfigured with a face pale & black, desiring him to call for the aid and help of the B. Virgin for him; for that he was brought to a pitiful estate, and extreme danger, both of body and soul; he leapt off his bed, and asked Vincent, if any body had been in their chamber? Vincent answered, that he thought no body, and knew well it was the violence of some vision, whereof he would question no further at that time, but wished him to go to bed again, and not trouble himself with dreams, and that he himself had dreamt also he could not tell what, and so they slept again▪ Lazarus said not one word more unto him, but prayed God in his hart in this sort. O my sweet jesus, 
Lazarus his prayer.  I have been deprived of the company of my little Brother, who I hope is now with thee: thou gavest me him as a faithful companion of my Pilgrimage, him, whose image was presented unto me this night; thou knowest if he be in that distress my dream told me, help him according to thy favourable providence, wherewith thou assistest thy children and servants. Content thyself if it please thee, with taking one, and forbear this other for a while; above all keep him from offending thee, or committing any thing against thy holy Law, & conserve in him the will which thou didst give him, to serve thee always, with an entire and perfect hart; and if that which was represented to mine imagination were only a dream, and not a presage of some misfortune, and if my companion be not in that danger I fear, I know notwithstanding, that in what estate soever he standeth, he taketh care of me, as I do of him; do us the favour once again to see each other. And thou glorious Virgin, help thy devote; if he be tossed on the Sea by any furious tempest, thou art the Star of the Sea, reach him thy helping hand; if he be in danger of Thiefs, thou hast delivered many, deliver him also, that we may together always sing this thy favour, among thousands of others we have received of thee. Having thus prayed he slept until three of the clock, when the day began to break, and the Cocks to crow. Then he arose and awaked Vincent to make their prayer, who was quickly ready.   

The two and thirtieth Day, and the second of his Return. A Meditation of the history of little jesus lost, and found amidst the Doctors, in the Temple. CHAP. V.  
LAZARUS began his Meditation in this manner: 
〈◊〉 2.42  I presume to present myself at the feet of thy Majesty, having confidence in thy infinite Clemency, which vouchsafeth to hearken to the prayers of thy servant: It is to meditate the Pilgrimage of thine only Son my Redeemer, when being twelve years old, according to his humanity, he went from Nazareth to Jerusalem to celebrate the feast which thou didst command thy people to observe every year. He hide himself from his mother three days, and at the end of the third day he was found again in the Temple among the Doctors, hearing, and demanding. here is presented to the eyes of my understanding, thy dear and only Son, that walked with his Mother, a little Pilgrim towards thy Temple, where he was honoured with thee, but was hidden in the cloud of his humanity, and was not seen but to those to whom thou hadst given the eyes of faith. He went thither on foot, and grew in labour as he did in years: when he fled into Egypt, he was carried in the arms of his dear Mother, now he is carried upon his own feet with more pain. O Lord, make thy light shine upon the eyes of my soul, that I may see the points of this mystery, and to thy glory reap profit thereby.  
By express Law, it was commanded to all the jews, to go offer sacrifice at Jerusalem where the Temple was, 
Thrice year men went to Jerusalem.  thrice in the year, at Easter, Pentecost, and the feast of Tabernacles. The women were left at liberty, whether they would go or no, by reason of the inconueniency of their sex, yet the devout did willingly undertake the pain, choosing rather to use their devotion, 
Exod. 34.23.  than their Privilege. The B. Virgin then watchful of all occasions to do well, went to Jerusalem, as always, in the company of women, leading her little son with her, & joseph with men went another way. Take here, O my soul, matter to condemn thine own coldness and flouth, and to stir thyself up to thy duty; thou seest joseph came from fare, to adore God in his Temple, how often hast thou omitted it, being hard by? How often hast thou omitted to hear Mass, when thou wert bound to be present? Or hast thou at least adored and served God in the Temple of thy body, 
Our body the Temple of the holy Ghost.  the Temple of his holy spirit, which thou carriest always about thee? The B. Virgin taketh her journey, choosing rather to have merit with pain, then to use her privilege for ease; and how often hast thou better liked of exemption, then of merit? How many times hast thou been glader of some occasion or let that hindered thee, 
1. Cor. 3. & 6. & 2. Cor. 6.  to watch, fast, or to perform some other work of piety, then to be constrained to do thy diligence, and walk with others to the service of God? jesus goeth with his mother, & his mother with him, 
jesus and Mary, fit company  and who should rather walk with the Virgin of virgins, than purity itself; and who rather with jesus then the Virgin of Virgins? O heavenly company! O little Pilgrim! O way of my soul, and the goal & guerdom of my Pilgrimage! Grant that I may be Pilgrim with thee, and with thee and thy holy Mother walk in this exile, to enter in your company, into the Temple of the celestial Jerusalem!  
But here behold a marvellous accident: 
Luc. 2.45.  jesus is gone from Mary, & Mary hath lost jesus; jesus without the knowledge of his Father or mother, 
Our Lady seeketh jesus.  remained behind in Jerusalem but without disobedience; for himself was master, & might dispose of himself at his pleasure, and that he was subject or obedient to any creature, it was humility, and not duty; Mary and joseph, returning from Jerusalem to Nazareth walked without him the first day, thinking he returned with his Uncles or kinsfolks another way, as often it happened, thinking to meet him again at night. But jesus appealed not and Mary was amazed, and not without reason; for though there were no fault in her, and that the will of her Saviour was the only cause, she was notwithstanding troubled with this chance, and could not endure the loss. The absence of her jesus was an unspeakable torment unto her. Therefore in the morning she went back again, seeking her well-beloved in every place and way, amongst his parents, and friends, but alas without finding him. O my soul, consider in this seeking, the thougthes of this afflicted Spouse, who languisheth for absence of her love: Hear Mary saying in her affection, what the Spouse said in hers: I will arise, and go about the City, 
Cant. 5.2.  and seek through the streets, and public places, the wellbeloved of my soul. Who speaketh to her dear Son and saith: 
Cant. 1.7.  O the love of my soul, tell me where thou dost take thy repast & repose at midday? who not finding him replieth sorrowfully; 
Cant. 3.  I have sought and have not found, I have called, and he hath not answered. O sweet Spouse! O sweet jesus! let thyself be found by thy dear Spouse, by thy mourning Mother, and answer her quickly, for she can no longer endure thy absence. She cannot be without her jesus, her dear child, her Creator, her Saviour, her All in All. Show thyself unto her, and do not contristate her any longer. Let her not so soon feel the point of the sword, which Simeon foretold, 
Luc. 2.  she shall have time enough afterward at the great Combat of thy Cross. See the sorrows of her soul, behold her tears, 
The B. V complaint.  hear her saying unto thee: O my well beloved where art thou? Have I displeased thee in any thing, that might cause this divorce betwixt thee and me? Between thee and thy desolate Mother, who loveth thee more than herself? Art thou ascended up to heaven, to the bosom of thy Father, for any discontentement thou hast received from me in thy little Nazareth? Alas, it was against my will, I will do penance, appoint what punishment it pleaseth thee, I will willingly endure it for love of thee, so that I may recover thee, & have thy presence. With thee I will endure any thing, without thee all pleasure is painful. Thus the B. Virgin lamented her loss.  

The devout soul's care.  O my soul behold here, what a torment it should be to lose jesus, keep him therefore well whilst thou hast him, hold him and lose him not; for what shall become of thee without him, and what shalt thou be without jesus? But if he absent himself sometime from thee upon his own good pleasure without thy fault, as it happened here to the B. Virgin, and leave thee in tribulation and anguish of mind, bear thy affliction patiently, but arise notwithstanding with diligence, and seek him with tears and sighs, as his holy Mother did.  

jesus is not found amongst his kindred.  Thou shalt find him at last as she did, not in the world, nor amongst his own blood and kindred, but in the Temple amongst the Doctors, and in the company of men of conscience and honour. O sweet jesus be thou always with me if it please thee, that I may always be with thee, and beware of displeasing thee, 
Orig. hom. 19  or driving thee away from me. I know well that my sins & imperfections have given thee a thousand occasions, but thou hast notwithstanding been unto me jesus, in all the afflictions of my Pilgrimage. Be so still, O good jesus, be always jesus unto us, and guide us. Secure our lost companion & do us the favour that we may find him; be unto him jesus and Saviour, in his captivity if he be captive, in his grief if he be afflicted, in his difficulty, if he be in danger. Be jesus to this good old man, who lodged us for thy sake, and recompense his hospitality, and all his household with thy plentiful benediction, a hundred fold which is the measure of thy liberality.   

1. Our Saviour maketh not himself known until 12. years of age. 2. Theodosius found. 3. Led away by Thiefs. 4. Made prisoner by the officers, with Lazarus and Vincent. 5. Lazarus his pleas. 6. All three delivered. CHAP. VI  
THUS prayed Lazarus accompanying his prayers with sighs and tears. Vincent also performed his part on the same subject. He rested principally upon this consideration, how our Saviour thought good to manifest himself to men by conversation, being now somewhat grown and passed infancy, to give a glimpse of his Majesty in such sort, 
Why jesus Christ did not manifest himself before 12 years of age.  as he shadowed it again under the veil of his age. For if he had spoken in his cradle, if he had disputed with the doctors at three years old, the demonstration had been forced; doing it at 12. years old, which is the beginning of the use of reason, & when youth beginneth to bud forth some blossoms and flowers of their spirit and towardness, it was sweet, and yet sufficient to testify that he was somewhat more than man, and to prepare their hearts to the belief of his Deity. 
The modesty of our Saviour among the Doctors.  It did also much commend the modesty of our Saviour, who being Wisdom itself, yet observed good manners, and the rank of his age, carrying himself not as a Doctor among the Doctors, but rather as an hearer or disciple, and teaching not by sentences, and axioms, but rather by questions and answers, but such as the Doctors were therewith both instructed and astonished: An example (saith S. Gregory) which teacheth young men and weak, to be disciples before they be Doctors. 
Beda in Luc.   
He insisted also with great astonishment, in that which is said, that our Saviour returned with Mary and joseph to Nazareth, and was subject unto them. The Creator (saith Vincent in himself) is subject to a creature, 
The obedience of our Saviour.  the Almighty to infirmity, sovereign wisdom to simplicity: And shall not I poor worm of the earth, be subject to God, and to every creature for his love? Shall not I make great account of Obedience, which the Creator hath so much honoured?  
When they had both ended their meditation, the good old man came up unto their chamber, and gave them good morrow, and asked how they had rested that night: they resaluted him; and for our repose (saith Lazarus) weary Pilgrims cannot choose but rest well, when they find so good lodging as we have had. If there be any thing good in my house (quoth their host) it is my good will, and your welcome, for the rest I am fare short of all others. But my Masters there is good news, which will make you glad; a certain Church man a friend of mine a man of honour, came hither late yester night, 
Their departure from the Countryhouse.  who shall say you Mass this morning, and shall bear you company for these two or three days, for so long at least you must needs be my guests, by the law of good Pilgrims. Good Father, saith Lazarus, we are Pilgrims & passengers, will you have us instead of such become dwellers and inhabitants of your house? I pray you be content with the pain we have put you too, since yesterday till now, without forcing us to be troublesome and importune to you. For the coming of this good Sir, we are very glad, and shall count ourselves honoured to enjoy his presence, and shall be ready to be partaker of his prayers and Sacrifice, which we will hear when it shall please you, but I must needs request you for myself and my companion, that after Mass you would permit us with your good leave, to follow our journey; for Pilgrims have nothing more precious than time, as you know. Sir, saith the good Host, will you not bestow a couple of days on your friends? Ten and more (quoth Lazarus) to do them good, but I know it is not for yourself, but for ourselves, that you would stay us. Perhaps (saith their Host) God may change your mind at the Altar; and so not pressing them any further, he brought them to the Chapel, where all the family was come together to hear Mass, which was to begin. They heard it with an admirable contentment, and when it was done, they kissed the hands of the Priest, and saluted him humbly, who would willingly have had some talk with them, but that he saw them ready to departed, and judged it should be in vain to importune them; yet notwithstanding they were constrained to take their breakfast, in which time the host forgot not to renew his request, and to entreat them a fresh to stay, with all the Rhetoric his hart could furnish him with, but he could not persuade them. So he caused to put in their sacks, some bread and apples, and for either of them a crown of gold, without saying any thing, so they took their leave with a thousand thankes. The tears stood in the good old man's eyes, and he seemed as if they had been his children, so great show of love did he make unto them, & did bring them some good piece of their way, with the good Priest and some others of the house. When he could go no further on foot by reason of his age, he embraced them the second time, and gave them the direction for their best way, and thus was their departure this morning about seven of the clock.  
So, they said their Pilgrims prayers as they were wont to do, at the beginning of their journey, they thanked the divine providence of his benefits, and namely of their good encounter at this lodging: Then they fell on praising the wonderful charity of their good old Host, praying God plentifully to recompense his liberality. At the last Vincent, who longed to know the dream that waked Lazarus that night, desired him to tell it. Lazarus told him all in few words, whereby Vincent took good conjecture of the assistance of God; for seeing God hath revealed unto you that Theodosius is in danger, it is a sign that he is not dead, & that he would help him by your prayers. Yea, saith Lazarus, if my prayers were worthy to be heard. He that will have us offer our prayers, quoth Vincent, will also take them: we will attend his mercy quoth Lazarus, but all this while you tell me not your dream? O it is in exchange that you demand it, but I fear mine will not match yours, and that you will laugh thereat, & so began to tell him. I dreamt, saith he, the same time that you wakened me, that we were shut in a green Castle, & Fear with us, and that we were fetched out three from thence, having entered but two, & that the dogs did devour Fear. Behold my dream, and if you be a good Diviner expoud it me. Lazarus smiling, of what colour (quoth he) was this Fear, & how was he apparelled? I should be troubled to tell that, quoth Vincent, because it was night, and I saw him not but when mine eyes were shut; but as we see sleeping, me'thought he had a foul face, and three legs, and yet could not go, and his coat of ash-colour. I confess (quoth Lazarus) your dream passeth my capacity, only I take it for a good sign, that Fear lodged with us, was devoured.  
Thus they walked on with diverse discourses of fear and hope, 
Theodosius found.  until an hour after noon, when they arrived at a little Burough called Bompas, whereby the Pilgrims of Loreto do often pass. They entered into the Inn, not so much to bait, as to see if they could hear any news of Theodosius. They found there diverse Pilgrims, talking of their fortunes & adventures, some coming from Loreto, some going thither. Two that departed, about the same time that Lazarus did, recounted how narrowly they escaped drowning, in a brook which was risen, & thought that some were drowned there. Two others that went thither told of the danger of thiefs, who did nothing but kill, and spoil passengers, as was told them. Both these discourses gave Lazarus & Vincent cause of suspicion. For the two first put him in fear that Theodosius was drowned, having taken the way where he must needs pass that brook, instead of the right: the two others put them in doubt of thiefs, but that which astonished them most, was that they saw, as they thought, upon one of the Pilgrims, the hat and habit of Theodosius; and as they doubted & would have asked the Pilgrim, himself said in discoursing, & not thinking of them, that he had bought his hat, and habit at Millet a village hard by. This stroke them to the hart, and made them almost wholly to believe, that either he was drowned or killed, and his apparel taken and fold, either by the Peasants, or by the robbers, and they had but small hope left of his good fortune. Yet they resolved not to omit any occasion of be●ring certain news of their companion, & to help him if they could. Therefore they went from thence to Millet, whither the Pilgrim did direct them, not above a good mile & an half from thence, a little wide of their own way. They went apace that they might return that night back to their lodging. Of necessity they were to pass a certain wood much haunted with thiefs, because it was thick and winding with many blind paths, & very fit to hide & lay ambushments. As they were in the midst thereof, they discovered certain Horsemen ●bout 200. paces from them, & to make them, without being seen themselves, they stood behind certain thick bushes. They saw about 20. men well armed, marching very inconstantly, sometimes they marched, sometime they strayed, as espying if they could discover any body in the woods. They saw also as they thought, a little off a dead body, with a dog lying by to guard it. Then said Lazarus: Either I am deceived, or these be thiefs; & there is no way to escape their fingers, but by hiding ourselves. And yet it will be hard (quoth Vincent) if we be not discovered, for we need not doubt, but they will beat every b●sh in the wood to find their prey; yet we must not, saith Lazarus, of bravery, cast ourselves in their bosom, perhaps they shall not have leisure to seek us, let us go into this bush, and do what necessity compelleth us unto, and leave the rest to God to help us. So they entered that bush hard by them, very convenient to cover them, they laid down their slaves, 
The Pilgrims 〈◊〉 themselues.  & themselues along upon the ground. Vincent espied a ha●e squatted at their feet, who stirred not, and said softly: Be of good cheer, behold one piece of my dream, we have Fear our fellow prisoner. That is well, saith Lazarus, 
The 〈◊〉 a sign of ●eare.  and we are also in a green castle. The ha●e had been strooken with a crossbow, & retired herself thither, & could not go, which put them after in great danger. The thiefs came strait thither and with them certain il-faced foot boys. And because they heard that the Captain who hunted them was in these quarters, with a great troop of soldiers to entrap them, they sent forth certain spies and Coureurs, to see if they could discover any thing, & they strayed about the bush, & talked together of places they must go unto, if they perceived their enemies to be too strong.  
Now these had in their company Theodosius, 
Theodosius in the company of Thiefs.  whom they had taken six days before, & clothed after their own manner, and mounted upon a good horse, hoping to have him their companion, for they gathered all they could find fit for their manner of life & service, & they saw him to be of a good personage and fair behaviour, marked with diverse signs of a man of honour & quality, able to do good exploits, where he would undertake them; neither were they deceived herein, but only in hoping to have him of their company, who had too pious & generous a hart, to forget himself so fare. Now it happened very well, that the Captain asked him only, if he were of opinion that they should be gone, who answered softly, that he thought it the surest way. Lazarus who had his ears open to hearken, heard him, & said with in himself: This is the voice of Theodosius. But Theodosius is a gentleman of worth, a Pilgrim of Loreto, shall he in 24. hours turn thief? May I dare to think so? And when he could neither believe, nor misbelieve, that it was he, he jogged Vincent, to listen, and mark his voice, but he spoke no more; for strait came their spies all sweeting, who said they must save themselves by their feet, because the Captain or Provost Marshal was already within the wood with 60. horsemen & many footmen, who stayed all the passengers. Being terrified with this advertisement, they dislodged without sound of trumpet, and got fare within the forest. Theodosius found the occasion he sought for, sooner than he thought; for having forsaken his horse which had broken one leg, he stole out of their sight, whilst they were busy in saving themselves, & drawing back to seek some fit place to hide himself, cometh by good chance to the bush, where his companions were, who he thought had not been so near, no more than they looked for him: as he went about to find a handsome entrance, and they thought it had been some beast (for they could not see him) at last he found the way, and was within before they did perceive him. They thought when he entered to have cried out, and he also thought to have done the like, when he saw them flat upon the ground, without knowing them or being known; as he saw their Pilgrims staffs and weeds, he came and looked nearer upon them, they lifted up their heads, and then seeing and knowing each others, they would yet still have cried out▪ they were so greatly seized with amazement and joy, but they had not the means either to talk o● stir, for behold incontinent all the place was filled with soldiers that pursued the thiefs, and had already taken some of them; they brought also with them hounds, which having the wind of the hare in the bush, 
The Pilgrims found in the bush.  did nothing but bawl about them, and made a terrible noise, especially after they perceived three men who frighted them and kept them from coming near the hare. They kept such a crying that at last two men lighted of their horses, and came with some footmen to see what the matter was, and seeing there 3. men, Lo (say they) before God a fine nest. 
Theodosius escaping the thiefs was taken prisone● by the Marshal.  One of the Archers would have shot at them, persuading himself that undoubtedly they were thiefs, the other with held him saying, they must take them alive to examine them & to confess their Confederates: so they carried them to the Provost; the dogs in the mean time made their prey upon the poor hare, whom they took with small pain and difficulty for she had but three legs, and so was Vincents dream fulfiled point by point, and Fear devoured. The prisoners had their hearts lifted up to God and the B. Virgin: they were examined a part, and each one told the truth of his fortune, 
Fear devoured.  and namely Theodosius, but they would not believe them; for the place made them suspected, the wood being no ordinary way for Pilgrims, and the rather because they were found hidden at that time, and one amongst them in habit of a soldier. Besides a certain footman one of the robbers who was taken, deposed that he had seen this young man with his Captain, pointing to Theodosius, and the merchant that was squatted the day before at the fountain of Bees, being there by chance to demand and recover some Merchandise that they had taken from him, affirmed that, but the other day, he saw the other two running about the fields, in pilgrims weeds, and that they had spoiled him, if he had not saved himself behind a bush. The Captain required no more proof than these presumptions & testimonies, & therefore advised them to think of their conscience, for they had but one hour to live.  
Lazarus answered: Sir we are in your hands, 
Lazarus his defence.  and in the disposition of the divine providence. If God permit us being Pilgrims of Loreto to dye as thiefs, we shall receive the crown of our innocency, and of the ignominy which we endure for God's sake. But as you are sent to punish thiefs, and defend the innocent, so think it to be your duty, to inform yourself well of the truth, that you may know the one from the other; we demand neither life nor mercy, if we be found faulty, we request only that you would give us time and leisure to certify you of our innocency, and our request is not unreasonable; for as you have some conjectures to doubt of our honesty, so have you no certain proof of any crime: Our habit at least should make you suspend the execution of your judgement. For why should we be thus disguised? what should we seek for in the wood with our Pilgrims weapons? Do thiefs carry Pilgrims slaves to perform their robberies? This merchant who calleth us robbers, saying we would have spoiled him, hath no cause so to say. The truth is, that seeing him yesterday wander in the wild fields, thinking he had lost his way, we approached to him to direct him, & to make him partaker of our dinner, if he would have tarried, 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 thief, but of being in their company, whereof I suppose he gave you good reason, when you did examine him, and declared why he was otherwise attired than we. As he spoke in this sort, stepped forth one of the company, saying: My Captain, thiefs are always innocent if you will hear them talk. They were found amongst thiefs with weapons in their hands, and taken as I may say in the manner, who can doubt what they are? If you hear my advice, let them pass the pikes, and then this matter is dispatched. The Captain was perplexed, not well knowing what to do; for Lazarus tale had touched him, & without hearing him speak, he saw in their countenances, marks rather of good souls then of robbers, and determined in himself to delay the matter as long as he could. At the same instant came two other saying: Sir why doubt we of the guiltiness of these good fellows, behold here a man, whom they have murdered, and bringing him six paces off, they shown him a man lying all along dead, and a dog by him. This was the body that Lazarus and Vincent had seen a little before. They were all three brought thither, where lifting up their hands to heaven, they protested that they were innocent of this crime, and said no more. The Captain found himself more troubled then before. In the mean time behold there came a troop of Archers, bringing two of those robbers whom they had sought after; whereof he was very glad, not only for that they were taken, but that he hoped by them, to have some certain intelligence of the fact of Theodosius. He examined them a part, if they knew such a man, whom he made be brought before them; they said they knew him, and told all the story of his taking, and of the changing of his apparel, just as Theodosius had told it before, which did greatly justify & discharge him. He asked if they had killed the man, stretched there upon the ground: they knew nothing thereof they said. They called another footman then to be examined upon the matter, and as soon as he approached to the dead body, the dog did fly upon him with gre●t fury, whereat every man was astonished, & took it for a sure sign, that this man was guilty. The Captain commanded him to confess, if he knew any thing hereof. He confessed the truth saying it was a merchant whom he had spoiled a little before with some of his companions without the knowledge of their Master. 
A murderer discovered by a dog.  This was a great justification to Theodosius and his fellows, but that which proved them altogether plainly innocent, was, that one of the Archers a tall fellow & well esteemed of the Captain, who had known them at Loreto, and lodged them at his house, came at the same time, 
Plut. de industria animalium  and remembering them embraced them strait, testified their honesty, and offered to be bound his life for theirs to the Captain. All the company than began to entreat for them, saying they were declared innocent by proofs divine, rather than humane. 
The Pilgrims released.  The Captain having his own inclination fortified, with the witness and entreaty of so many, not only delivered them, but also gave them a guard, to convey them through the wood, until they were out of danger, and half a dozen crowns to bear their charges in the way. Lazarus and his companions thanked them, in the best sort & affection they could, & specially the Archer his good host, calling him his Deliverer. But they told the Captain they had no need of money, and desired him not to trouble any person for their convoy, for they hoped the danger was past, but he would needs have them take it in title of Alms, and sent six Archers with their old good host, who would needs be one, to set them out of the wood, they durst not refuse, but took their leave of all the company.  
Theodosius spoke a word in the Captain's ears, which no man heard but himself, and gave 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 Captain at a place appointed, loaden with thankes, and full of contentment, that they had helped to the deliurance of so honest persons. But who can tell the great joy, that these good Pilgrims had, with what hearts and words they thanked the divine providence, and the glorious Virgin, for having delivered them from so imminent a danger of death and infamy, & brought them so happily together: or with what embrace they saluted each other after they had dimissed their convoy. God (quoth Vincent to Lazarus) put it well in our minds to resolve so soon of coming to Millet, & hath moreover heaped good fortune upon us, and given us much more than we looked for, and that with a remarkable demonstration of his goodness towards us. But, O my good friend (quoth Lazarus to Theodosius) where were you yesternight, when we spoke 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 dream you did earnestly solicity me, to help you in your great need? But do not I dream now (quoth Theodosius) seeing you, and hearing you speak? For when I remember my fortune and my danger, me thinks it is not possible, that I should so suddenly be set in your company, nor yet to be delivered out of the hands of the Robbers.   

1. Theodosius taketh his pilgrims weed again. 2. He relateth his fortune. 3. The conversion of Tristram. 4. How he found occasion to same himself. 5. The Robbers forsook their Fort. 6. Theodosius escapeth out of their company. CHAP. VII.  
DISCOURSING in this sort, 
Theodosius taketh again his pilgrims weed.  they came to the town called Bompas to bed, where they found again the Pilgrim that had Theodosius his habit, who marked it strait way, & marveling and smiling said to Lazarus, how cometh this to pass (saith he) behold I am found again, you sought one Theodosius, and we have found two? It is true, (saith Lazarus) if the habit make a Pilgrim. But if this good man be not Theodosius, yet hath he given occasion of finding him, and recounted unto him, what the Pilgrim had told them a little before. Well (replied Theodosius) I must needs have my habit again, yet with his good will that weareth it, in paying as much as it cost him. The host very joyful to understand of the delivery of Theodosius; Care you not, saith he, neither for your habit, nor for your staff, I have a better than yours which I present unto you. Not so (saith Theodosius thanking him) I like my own better than any other; but if this good pilgrim will be content with this habit you offer me. I pray you give it him in exchange for mine, and in recompense of yours, take if it please you this which I have on my back, which was a doublet of Chamois new guarded with silver lace and a russet beaver-hat, lined with green taffeta, with a cypress band of the same colour, the hose suitable to the doublet. The host was ashamed of this offer, for the change was much more worth than his gift, but he was constrained to accept it, and brought withal for the Pilgrim, a coat, a hat, and a staff, who found his change also much for his advantage, and made no difficulty in restoring his to Theodosius, who went up to a chamber with Lazarus & Vincent, & there putting of his new suit he gave it to his host, and put on his own which the Pilgrim had restored, & so every man was pleased and contented. Well (said Theodosius) now I am in my old estate again, let us say Te Deum, in thanksgiving for all benefits received. It is a good motion (quoth Lazarus & Vincent) and so they said it, adjoining thereunto a Salve Regina. Hasting ended their prayer, Lazarus desired Theodosius, to recount his fortune since they first lost him. 
Theodosius recounteth his fortune.  It is reason (answered he) that seeing you have suffered in your soul some part of my troubles, that you should have some recreation to hear it related. The relation of storms and dangers passed is pleasant, to those that have escaped and are in safety. Well hearken then how the days of my absence were employed. You remember that after we dined at Miette, I went to the Covent of Dominican Friars to speak with Friar Antony my Contryman, whom you saw in the morning alone with me, by reason of my indisposition; as I returned to find you at our lodging to departed, the Pilgrim of Bosom whom we saw the day before, meeting me by the way, said, Sir whither go you? your companions are already gone out of the town at S. john's Gate. I could not believe that you were gone without me, until that coming to the Inn, my hostess told me that you were gone, and as she thought would return no more. So I came to S. john's gate to inquire if any Pilgrims had passed that way. The watch told me that a little before, there passed three or four towards the brook of L●sier. I verily thought you were of that company, and thinking you were before me, I hastened my pace to overtake you, until I came unto the brook which was much risen by reason of rain fallen the night before. I saw a fare off certain Pilgrims at the bank side for to pass, whereof I was very glad, thinking I had found you, but I was all amazed when approaching to them I saw not you. I perceive now (saith Lazarus) the cause why we parted, for when we had tarried a good while for you, we went to the Covent to take you with us from thence, we passed by a street where that Pilgrim saw us, & thought that we went from thence out of the town, and told you after as himself thought. And when not finding you at the Friars, we returned to our lodging, our hostess told us that you were gone out at S. Peter's Gate, which also was our best way. We hastened to overtake you as you did to overtake us, and the faster we marched, the further off we were the one from the other, 
Minimus in principio error, manimu● in ●●●. Aug.  even as they that miss their way at a little turn at the beginning, which increaseth at every step, and becometh so great, as the way ●s long. But to your river side again. Theodosius continuing his narration said. As the Pilgrims sought which way they might pass, & I was in doubt whether I should return or no, judging that you had not taken that way; behold a troop of horsemen crying to the Pilgrims with their swords in their hands, and set upon us without doing us any harm, but taking us prisoners and bidding us to follow them, and having brought us to a deep place of the brook they made us pass over upon hurdles in some danger of drowning, as I verily think, some of the company were. We found on the other side the whole troop, with certain poor merchants whom they lead prisoners also, they parted them and sent them with the other Pilgrims I know not which way, to me they gave a reasonable good horse, and brought me into a marvellous thick wood, in the midst whereof they had for their retreat, an old ruinous Castle, which they had fortified with hand; I was put in a chamber alone, I recommended myself to God & to the glorious Virgin, as heartily, as I could in that necessity. Two hours after, a boy brought me somewhat for my supper, & shown me an ill favoured bedsteed, with a straw bed on it, near unto the wardrobe to rest, if I would. I heard a great noise in the hall where they supped, and in diverse places of the Castle where they played at cards and dice, crying and blaspheming, & continuing this stir until midnight, when they must go sleep a little: two men stood Sentinels in two of the garrets which looked towards that way which we came, & some other watched also for their guard In the morning the Captain called me, and asked me who I was, and whence I came, and whence the other Pilgrims were, that were with me at the brook. I answered that I was a French man and came from Loreto having accomplished my Pilgrimage which I had promised to the mother of God; and as for the other Pilgrims, I knew them not, having met them there by chance. He heard me courteously enough, and caused me t● be carried back to my chamber, without saying any more; where I remained always after the same sort; some came in the day to visit me to mark my countenance (as he told me of whom I shall tell you anon) and they marvelled much that I made no greater show of discontentment, some interpreting it to be constancy, other some alteration of my mind, thinking that perhaps I could be content, to change my long Pilgrims staff for a short sword, and my buckram cassock for a coat of mail, and to be one of their company. Now all their occupation was to go hunt, not beasts, but men, always bringing in some new prisoners. They rested neither night nor day; as well their body as their mind was in a continual disquietness, and me thought I was in hell amongst Devils, being among such a company of thiefs, saving for the comfort I had to suffer some thing for jesus Christ, who endured death for me, betwixt thiefs; and to consider on the one side the grace God had done me in giving me the fear & love of his laws, and on the other side the misery of those poor rogues, who suffered so much evil, at the last to endure the heap of all evils. Alas (said I within myself) if thou didst endure but as much for heaven, as these do for hell, if thou wert as constant to employ thyself in good works, to pass whole nights in prayer to save thyself and others, as these do whole days in works of iniquity, and undertake a thousand pains in discomodities of body and soul, to destroy other men & themselves! O Lord of the whole world I render thee immortal thankes for all benefits bestowed on me of thy infinite bounty, and beseech thee by the same bounty to enlarge my hart, and to make it more capable of thy heavenly love, & to increase the strength of my soul, that I may suffer more, and with a better courage, for the glory of thy name. Open the eyes of these poor blind souls, giving them to see the indignity of their condition, and the miserable estate of their soul, or else take from them all means to do any more harm. In these and the like discourses did I pass day and night, and learned to make purpose of living better, of the disdain I conceived in the ill life of this people; as it happeneth oftentimes, that by the contemplation of the foulness of vice, men betake themselves more earnestly to the love of virtue.  
Now there was amongst them a certain young man called Tristram about 25. years of age born of a good house & neighbour to France, valiant, and expert in arms, 
The conversion of Tristram.  and in that respect much esteemed by their Captain, who seemed to have some particular compassion of my captivity, and came often to visit me, ask if I had need of any thing that was in his power: he came one day among others, and said to me in secret: Friend Theodosius (for now every body knew my name) for that I have holden you for a man of honour and conscience ever since I first knew you, I desire to declare one thing unto you, which is very important, but you must swear secrecy. Sir Tristran (said I then) if the secret be against God or justice, I pray you tell it me not: no (saith he) the thing that I mean to tell you is just, and the intention good, and therefore I will tell it you. Then I promised him on faith of a Christian Pilgrim, that I would keep his secret: he said, this is the matter. They here have resolved either to make you follow our manner of life, or else to kill you, for ransom they look for none of you. All that have come to see you, have been so many spies to sound you, and see if there were any hope to persuade you, wherein they make divers and different reports to our Captain, and therefore look to yourself: thus much I know, because I was at the counsel and deliberation, when it was taken. When I heard this sectet, I doubted whether himself also came to sound me, and to feel my resolution, neither was I deceived, though he did it with a good intention and meaning, and therefore I answered him roundly, that I was ready rather to dye, than make shipwreck of my conscience, yea, or of my reputation and honour, in embracing a vocation proper not for Christians, but for Tartars or Ethiopians, who believe neither hell nor heaven, and I should make a doleful revolution of my Pilgrimage, to become of a Pilgrim of Loreto a robber & thief. This answer pleased him much, though I did not make it therefore, but only to declare unto him my mind in respect of God, and as a man of honour, and an honest man, as he esteemed me. Continuing his discourse he told me: Friend Theodosius, I would know this of you: I greatly commend your courage, and am not deceived in the opinion I have of your virtue. But this is not all, I tell you further, that I am determined with what hazard soever, to leave this Labyrinth into which I was drawn five years since, by the ●●and of some, and mine own folly, neither can I endure to stay any longer, in such a dungeon, the very image of hell. This is the principal point, which I desire you to keep secret, and to assist me with your prayers, that I may put this project in execution, and deliver myself from these chains: though for regard of yourself I advice you to dissemble a while, & make no difficulty in leaving your habit and taking another when they shall offer it you, for therewith they will begin, and in the mean time seek occasion to save yourself when it shall be offered, which in my opinion will be shortly, & I shall wa●te from one hour to another, with good devotion, to put in execut on my own designs of leaving this lewd & execrable life. Here also I thought he dissembled, as it were by digression to persuade me, & to make me by little & little to pass by the midst from one extreme to another: so I said unto him. 
A strong resolution.  Sir Tristran I have told you my resolution, & there is neither death nor torments that shall make me swerve from honesty, nor to do any thing contrary to the law of God, & the faith of an honest man: for my apparel it is in their poer to take it away, and give me other, such as they please, so it be without my fault, it is all one to me, to be in my shirt, or to be clad in sackcloth or silk; our Saviour was spoiled of his , and clad in derision in a royal robe. For the rest, Sir Tristran, if you speak in good earnest, your resolution is worthy of a noble courage, and you shall have the honour thereof towards God and man, and doubt you not but he who hath opened your eyes to discern the danger you live in, will also give you means and direction to perform your desire. I shall not fail to help you with my poor prayers, if they can prevail any thing with God, & in any sort wherein my industry may be employed. He seeing me speak so frankly and heartily, embraced me and said: Sir Theodosius, I read in your words the sincerity, and the magnanimity of your courage, and count myself happy, in the midst of all my misfortunes, to have been acquainted with you: for not only you have confirmed me in my designment, but also have given me a certain hope happily to put it in execution by the help of God, and of the B. Virgin, under whose protection you walk her pilgrim, and began to weep; then I doubted no more of his unfaynednes, but firmly believed that he spoke from his hart. I encouraged him further with the greatest show of friend ship that I could, and counselled him to make a vow to our Lady of Loreto, which he did most heartily, and departed for that time.  
In the morning which was yesterday, 
How he found an occasion to escape.  the sixth day of the month, and the seaventh of my taking and imprisonment, a little before dinner he came with more secrecy than before, and told me that towards night the troop would dislodge from that place, by reason of a rumour they had heard, of certain men of war which were come to buckle with them, and how to that end they had sent forth some to discover the matter, and this (quoth he) is I hope the occasion, which I watch for to save myself, and whereof you may also help yourself: 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 hands of any enemies whom I fear so much as these, being that these do often kill both body and soul. As we were upon these terms, the boy of my chamber, brought me a loaf, & a piece of beef for my dinner: Tristram went out of my chamber; I passed all that after dinner in prayers and sighs, 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 perseverance in his holy love: I prayed also heartily for good Tristram that he might happily rid himself from those bands, & for all the troop that God would inspire their mind to live better. About two of the clock they dispatched spies to diverse places, to have intelligence of the soldiers coming whom they feared; about seven a clock, came those whom they had sent before, saying for certain there were soldiers in the field, who came directly to that place.  
The Captain thought it dangerous to stay there any longer, 
The thiefs forsake their sort.  he caused the Trumpet to be sounded low, through all the Castle and all about; every one heard the alarm and was ready. The boy of my chamber came to call me, and brought me to a stable, where they brought me a Curtali saddled with a saddle of war, and well furnished, and bade me mount, without saying any more, or giving me any weapons; I mounted guirded with my Pilgrims weed, & with my beads, which I had about my neck for a scarf, and my Pilgrims staff, & every man laughed to see such a Lance-Knight, and so resolute in their company: so we parted in haste without our supper, and walked four hours in great silence, often staying to hearken or attend one another, & we wrought our way through very thick woods, and hard to traverse, and were many times fain to pass a row, in little by-paths, where six men in ambushment might have defeated us all. I marked, and so did almost all the soldiers, certain sparks of fire blew tending towards green, which appeared in the air, and over the heads of every one, and very near, like to the worms which shine in the month of May where we dwell: some took this for a presage of good fortune, as Mariners when they see any such light, which they call the Star of the Sea, appear in the obscurity of any furious tempest: for my part I did interpret it a sign from heaven, menacing and warning every one to look to his conscience, and me thought it was a Synderesis or natural light which was signified by these sparks, which is given by God to every sinner, to make him see that he doth ill, and to bite his conscience. About midnight we came to Millet whether you went to hear news of me, we went from thence, and took a little refection instead of a supper, and fed well our horses. About morning when our Captain saw the time of departing approached, he called me, and said with a merry countenance: My good friend Pilgrim, what think you of this kind of life? My Captain (quoth I) in truth it seemeth to me very painful, and this great labour deserveth to be employed about some good subject. He replied, are you resolved to sight, if necessity driveth us to it? Captain (quoth I if it be to fight with the Devil, I have good courage, and am well armed for the purpose with my beads and staff▪ to break his horns. If your courage serve you to encounter to puissant an enemy (quoth the Captain) I do not think you will run away from men, and because I have a good opinion of your valour, I will put you in another atti●e▪ & furnish you with weapons; for it is not meet you should be with us in this array. And commanding me to put off my prigtimes' weed, he brought me a soldierly suit, that, 
Theodosiu attired like a soldier.  wherein you saw me enter, to assault the Fort, wherein you were in garrison with the Hare your Sentinel Lazarus, and Vincent laughed: but I laughed not (quoth Theodosius) hearing my Captain say thus; but I was put into an extreme perplexity, fearing on the one side to be brought to some ill exigent, to lose either conscience or honour, dying with such people. I stood resolved rather to lose all things than do any thing unworthy a Pilgrim of Loreto, or an honest Gentleman; & I answered my Captain, that he should have no dishonour by my service, with which answer he was content, and Tristram more, who attended the hour when the Captain should do that act. The host of the lodging took my staff, my cassock, and my cloak, & of him I think the Pilgrim bought it, my beads I kept. Then Lazarus lifting up his hands to heaven; I thank the divine goodness saith he● that a little before this your great affliction, he presented you unto mine eyes, that I might pray for you; for about this midnight past, I dreamt that you were before me desolate, desiring my prayers, and I leapt off my bed, ask 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, saith Theodosius following his tale, where you saw us soaring, and coasting, & attending for news from our spies, that were sent forth; & the man you saw slain, was a poor Merchant that passed that way, whom two footmen spoiled, and left half 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 us that the Provost-marshall was at hand, and a great company with him: We fled apace whet●er our Captain lead us, by good fortune my horse running with a great swiftness entered on the left hand among certain roots of an old Oak half bare and uncovered, & stumbled so rudely as he clean broke his leg, and cast me upon the ground three or four pace before him. This fall was an occasion from heaven for me to save myself; I rose quickly, others got the wood, I left my horse, and my spurs, 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. Behold in few words the course of my fortune, since I have been absent from you. But (saith Vincent) you tell us not what you said to the Captain in his ear, when you parted from him: That is also a secret (quoth Theodosius smiling) yet I will not stick to tell it to my friends. It was, that I recommended heartily unto him good Tristram, if by fortune he should fall into his hands, and he promised to remember my commendations, and have regard to the good will of him who recommended him. God be praised, saith Lazarus, for this favour done unto you, for delivering you out of so great a danger, and for restoring us our companion. In such discourses they spent their time in the chamber until supper time, after which they retired themselves quickly, said Litanies, made their examen, and took the points of their morning meditation of the subject of our Saviour, youth, or adolescence, which were three.  
1. How our Saviour remained with great humility in Nazareth, until thirty years of age, without manifesting himself.  
2. The exercises of the devotion, and piety of jesus, and his glorious Mother, and joseph living in Nazareth.  
3. Of their offices and services.  
Having marked these points in the Table of their memory, they cast themselves upon their beds to take rest.   

The three and thirtith day, and the third of their Return. A Meditation of the youth, and dwelling of jesus Christ with his Mother and joseph, at Nazareth. CHAP. VIII.  
ABOUT three of the Clock in the morning the Pilgrims began their meditation, that they might departed by four, every one by himself a part. 
The humility of our Saviour in not making himself known.   
Lazarus greatly tasted in the first point, the wonderful humility of our Saviour, having remained in that little house of Nazareth from twelve years to thirty, obedient to his Mother & nurse-father, bearing himself only for a Carpenter's son, and an inhabitant of this poor unknown village. O great God of Israel, said he, before thou madest the world, thou wert hidden from the world an infinite number of ages, known only to thyself; and now being made a Citizen of this little Town of Palestine, thou remainest in silence the most part of thy time, preparing thyself to speak unto the world, to teach it, and redeem it! O heavenly humility of my Redeemer, and foolish presumption of thine, O vain man that thou art, who before thou knowest how to hold thy peace, wilt preach unto the world, and undertake to reach it wisdom; and wilt teach others the knowledge of heaven before thou hast learned thine own ignorance, & to make thyself be known before thou knowest thyself! O miserable pride, how foolish and senseless art thou, who wilt be a guide unto the blind, thine own eyes being out! 
The admirable silence of the scripture:   
Theodosius stayed upon the second point, considering the admirable silence of the Scripture, telling nothing of all that our Saviour did in this private dwelling the space of eighten years, which no doubt were wonderful: but it had rather have it to the belief and consideration of wise Contemplantes of the works of God, then to record them, to the end that the fruit of such knowledge might be reserved for them, who search them worthily, as also to teach men to send their works before their words.  

The obedience & exercise of jesus in Nazareth.  Vincent was ravished in the Meditation of the third point, and he thought he was in Nazareth, & saw little jesus going here and there about that happy house; sometime serving his Mother, sometime joseph, sometime praying, sometime labouring. O heavenly house! O divine family! O happy joseph, more happy Mother, and most happy Child!   

1. A discourse with two Merchants. 2. The manner to live well. 3. A sinner repulsed from entering Loreto. 4. It is impossible to serve 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 took their leave of their Host who would take nothing of them, and departed at four a clock in the morning. They said their accustomed prayers, and walked with great comfort & courage to a place called Maisonette, four leagues off, where arriving about noon, they took their refection, and there stayed some time, discoursing of their devotion, & the way, informing themselves thereof by their host, who knew it very well; 
Beaurepo●●  so they departed, all lusty to finish their journey, & reach Beau-repos to bed, distant from thence three leagues. Having walked one league, they saw on their left hand two Horsemen, accompanied with two footmen, running by them, who galloped towards them. They were two Merchants, who overtaking them, saluted them courteously. One was called Gratian, the other Ludolph. Gratian said unto than: Well my friends, you come from our B. Lady of Loreto? Lazarus as being the last and nearest unto them: 
A discourse with two Merchants  marry do we Sir: it is not, replied the Merchant, without having learned some good things. In truth (saith Lazarus) we have had good occasions; but to learn well in a good school, one must be a good scholar also, even as to become rich by traffic, a man must be a good Merchant, and know well how to buy and sell▪ Gratian savouring this answer well, as stuff out of his own shop: It is well answered, saith he, and this your answer maketh me believe, you are come from that holy place good masters of devotion, and we pray you heartily, make us partaker of that you have learned. For though we be not Pilgrims as you are, & that our estate is to traffic in merchandise, yet are we also Pilgrims in that we are mortal, & have no continual abode in this world no more than you. Lazarus perceiving that they were merchants, and conjecturing by their words that they were men of understanding and conscience, thought it would not be time lost to hold them some spiritual discourse, and said unto them: My masters, I would I had digged so deep in the treasures of Loreto, that I might enrich you with bestowing freely upon you what we have learned there by experience, and have often heard before, that this place is a heavenly repair of devotion; for there is not any man so cold who is not warmed in the love of heavenly things, at the very sight of this sacred house, which is without doubt, because God is there singularly present; as he show by an infinite number of miracles which are done in favour of those who call for his help, by the intercession of the mother of his Son jesus Christ. You can not choose but have often heard speak thereof, seeing the fame thereof is spread though all Christianity. I call miracles, not only the healing of incurable diseases, the wonderful and strange delivering of innocents & travellers, prodigious ●ers, and such like effects in all four Elements, but also the unexpected conversions of thousands of great sinners, leaving their evil life, and following the way of virtue, with an heavenly zeal and fervour; a miracle perpetual in the continual benediction of that house which God raineth upon it, verifying therein what he promised to his Disciples, to wit, that if they sought first the kingdom of God, other temporal commodities should be given them in surplasage freely, & as it were over and above the bargain. 
Matth. 6. Luc. 12.  The merchants liked well this discourse, and perceived well that these Pilgrims were not ordinary, so they lighted of their horses, giving them to their footmen to lead, that they might talk more familiarly and leasurly. Lazarus knowing the cause of their descent, desired them to get up again, and not disease themselves, he and his companion would easily follow them on foot; but they would not, and desired them also to cast their bags & their cloks upon the saddle, but they excused it. These Merchants desired earnestly to teach them the way to live well, and win heaven, and entreated Lazarus instantly to tell them somewhat thereof, and to make them partaker of their devotions.  
Lazarus said unto them: Gentlemen, I am too infirm to read a lesson of good life to others, yet I will communicate with you by the way of discourse, 
The way to live well is to keep the Commandments.  and talk what we have heard often of Catholic Preachers, and sometimes read in Scriptures, that is, that the sovereign and sure way of living well, is to keep the Commandments of God, to do penance, to give alms, and do other good works, and to take (saith he a flower out of the garden of our own vocation, to be a good Pilgrim upon earth, 
The end of pilgrimages, pennace & profit spiritual.  and to this end are ordained all pilgrimages of devotion, and whosoever doth them with any other intention (as many perhaps do) he is but a Pilgrim for his weed and staff, and looseth his time and travail; as contrariwise they that do it to mend their life, and become better, are wise and well advised Pilgrims. And this is that God desireth, and our B. Lady of their Pilgrims; and the wonderful works that are wrought at Loreto tend to no other end; & thereupon some who meant not to change their wicked life, were miraculously repelled from entering this holy Chapel, & I think you have heard the story. It may be so (said Gratian but as our mind is filled with affairs of the world, these things dwell not long in our memory, and you shall do us a pleasure, to tell us some examples.  
I will recount you one only (not to be troublesome or tedious) and that of fresh date. 
Tu●s. l 5. cap. 20.  There came once a certain person to this holy place, loaden with many sins, and not caring greatly to discharge himself, 
A great sinner repulsed from the holy Chapel.  he entered into the Church to enter also with other Pilgrims into the Chapel, but as he set his foot upon the ground, behold a terrible Shape represented itself against him, and drove him back with a fearful countenance, as with a strong wind. His conscience told him strait that his sins had placed that porter there; so he went to confession, but as the Priest to whom he came, perceived that he was not well prepared, and that he had not searched well his Conscience, since he had remained many years in the filth of all sorts of sins, he counselled him to go to the Chapel, and recommend himself to God, and the glorious Virgin, to make a good examen of all his life past, the better to remember his sins & confess them. He went thither, but because it was not yet with a sincere hart, undertaking this examen and confession rather to avoid shame then sin, the former disfigured shape did forbid him entrance again; then he perceived that this was done of purpose, and was touched with a lively sorrow and repentance of his sins, conceiving a full and firm purpose to do penance hereafter and live better. And so having duly remembered himself of his sins, he went to the feet of the Priest, and made a general Confession, testifying with tears and sobs, the truth of his Contrition, & the change of his soul, & was absolved by the Priest, who bade him go present himself with a good courage, to the holy Place, saying that he should not be repelled: he went therefore the third time humbled and ashamed, yea also fearing that it would not be permitted to so great a sinner as he was, to enter into the house where God, and his greatest Saints have corporally dwelled, and which now so many Saints frequent: but God by the intercession of the B. Virgin, permitted his humility to enter into his sanctuary, as before he repelled his presumption.  
It may be that many sinners have entered there, and do enter without difficulty, and their condition is never the better, yet this one example might serve for a pattern to us, and all other Pilgrims, and to teach all Christians, that to perform their pilgrimage duly, they should endeavour and intent the amendment of their life, and that to live well they must forsake sin, and commit it no more, & do good good works: The good Tree bringeth forth good fruit, 
Mat. 7.17  and the tree which bringeth not forth good fruit is not good. Your discourse is true (saith the Merchant) but for us it is very hard, I may say impossible, to abstain from sin, by reason of our vocation. Sir (saith Lazarus) in every vocation and in every good action there is difficulty, and will you not grant me, that it is as easy to be a good Christian, as to be a good Merchant? Yes verily, quoth Gratian. Nay I assure myself (saith Lazarus) that you will confess it to be much more easy; for there are a thousand and a thousand men who are good Christians, that would never make good Merchants: It is then easier to abstain from sin, and be a good Christian, then to traffic as a good Merchant; how do you then think it so hard, as impossible for a Merchant to abstain from sin, and live honestly?  
I compare not the vocation of a Christian, quoth Gratian, with that of a Merchant, for I confess the first is easier, but my meaning is, 
It is impossible to serve God and the world  that the first is marvelously hindered by the second, and I remember I have heard our Preachers say, it was impossible to serve two masters, God, and the World. And they called Riches, Thorns, by which the good seed of God's word is choked, whereof followeth that the estate of merchandise which attendeth to the world, and hath nothing for her end but wealth, is a great stop and hindrance to Christian life. It is our Saviour (saith Lazarus) who saith, it is impossible to serve two masters, and compareth Riches to Thorns, 
Mat. 6.24  but this rule, and this Parable do not condemn the estate of Merchants, nor riches neither (for both before, and since the coming of our Saviour, there were many Merchants, 
Math. 13.  and rich men too, good servants of God) they condemn only the folly of those who calling themselves Christians, that is, servants of God, and disciples of jesus Christ, will also have the World for their master, obeying and pleasing it; who say, they serve God, and suffer themselves to be carried away by riches, who behold heaven with their left eye, and earth with their right, who take on both sides, and finally who sail to East and West both at once. Our Saviour then saith not, that it is impossible to be a good Christian & a good Merchant, but only showeth it to be impossible to set their love upon the World, and earthly goods, and withal work their salvation; which is very true doctrine, & therefore it is the love of the world & avarice that crosseth Christian virtue, & not the estate of a Merchant. And in that sense S. Paul saith: They that will become rich, fall into temptation, 
1. Tim. 6.  & the snares of the Devil, and into many foolish and hurtful desires, which drown men in destruction and perdition; for Covetise is the root of all evil. So that, if the Merchant drive away all avarice and covetousness from his shop, he shall receive no more impediment of doing well, by his estate, than the judge doth by his office, or the Soldier by war.  
Friend Pilgrim (quoth the other Merchant) you have touched the point, 
A man may be a good Christian & a good Merchant both.  for doubtless if the Merchant be not worldly or covetous, he may be a good Christian; but how many such do you see? In my opinion it is as easy to find a white Crow, or a black Swan, or a Pike without a bone, as a Merchant without Covetise. Sir (quoth Lazarus) will you condemn all Merchants of that fault? And Sir (quoth the Merchant) can you name me one Merchant who would not gain, and be richer still? Sir (replied Lazarus) it is another matter to have a desire to gain honestly, and make a reasonable profit of ones money and pains, & another thing to be covetous; for the second cannot stand with a good Christian conscience; the first pertaineth to his estate, and hindereth not a good Merchant, but that he may be a good Christian also. For a well ordered desire to get his living, and to gain by buying and selling, never compelleth any man to do any thing against God's law; but avarice will lay his fingers on all, and will fill his pouch with all manner of gain. It will make him corrupt his ware, take usury, love his shop better than the Church, his countinghouse better than the Altar, and a reckoning, better than a Mass, or a sermon. 
Effects of covetise.  It will make him lose his soul and heaven, rather than his earthly riches. It is avarice therefore, that always corrupteth the merchant and his estate, but not that the estate is contrary to the observation of the laws of God. And if there be any difficulty of working salvation in this calling, besides avarice, it is a common case to all estates; for in every one shall a man meet with difficultyes, which may turn him from the way of well doing, if he will suffer himself to be turned out: In being a King, a judge, a Captain, and the like. There are the like also in every age: Youth hath her faults, 
All estates and ages have their difficultyes.  and old age hath hers, and other ages have theirs: but as for these obstacles we do not condemn all estates & ages, so must they not make us condemn the estate of Merchants; for these are not impossibilityes to live well, (for so all the world must become Religious) but matter to merit in every vocation. For the more difficulty there is in any work, so much more is the virtue, and reward, and glory in overcoming it.  

No estate without difficulty.  To think we may exercise any estate in this mortal life without difficulty, is to imagine a Sea without tempest, or a War without encounters. The Religious themselves, who at one blow have broken the greatest difficultyes, casting from them the baggage of the world, and have entrenched themselves within the counsels of our Saviour, out of the winds and storms 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 Devil goeth every where, 
Every man carrieth his Cross. Math. 16.24. Marc. 8.34.  who always cutteth work for our infirmity, and every where each man carrieth his Cross; for that, is a decree pronounced by the mouth of our great Master. It is true, that all do not profit thereby, because they carry their Cross overthwart without merit, as without patience. Sir saith the Merchant, if difficulty make merit and glory, than our condition, and that of worldly men is in better case than the Religious, for that we have more difficulty to be saved without comparison. I answer (quoth Lazarus) that worldly men have more difficultyes and letres of salvation then Religious, yet for all that they have no more merit, but much less, because they breed the causes of their own difficulty, and fasten the fetters on their own feet. Whereas the Religious do overcome at one blow all the chief difficultyes, pulling themselves out of the press of the world with a resolute mind, forsaking all things, to submit themselves wholly to the service of God, which are too great exploits of a noble mind, the one of fortitude, and the other of Charity; and if after, they have less difficulty to live well, they miss not therefore of more merit; for it is the fruit of their victory, and a continual praise of virtue to them, valiantly to have passed through the bowels of their enemies, and an increase of glory, to have chosen so noble a field to fight in, and therein to gain the crown of everlasting glory. The excellency of an estate doth not consist in the difficulty, but rather in the goodness and beauty of her actions, 
Wherein consists▪ the excellency of an estate.  as in the foundation, and of the end thereof, as in the crown. Therefore the vocation of Theology is preferred before that of Physic, because it hath a higher subject which is God, and a more noble end, which is the health of the soul; whereas Physic respecteth only the body and the health thereof; though physic perhaps may have more difficulty than the other. Also when the difficulty cometh of the excellency of the thing, it is greater merit to overcome it, as warfare is more laudable than tillage of the ground, because it is more difficult by reason of the greater worthiness 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 himself to good cheer, is not therefore more to be praised if he fast with difficulty, them the Religious which fasteth with facility, because he is used thereunto, but rather this facility to fast turneth to his greater commendation; no more nor less than he that having learned to play well of a musical instrument, playeth with ease and facility, doth an action more commendable, than an Apprentice who doth the same with difficulty. What more merit, say you then, shall a merchant have to surmount his difficulties? I answer, he shall have more than another merchant who should overcome less difficulty in the same exercise; also he that hath resisted more temptations, more desires, more occasions of doing ill, shall have more merit, which must be understood of all other persons of like vocation. For example amongst diverse religious living under one rule, he that mortifieth his ill inclination with more force, that suffereth more, and laboureth with more charity; amongst diverse Christian soldiers, he that fighteth more valiantly, with more incommodities; amongst diverse judges he that amongst most crosses of justice performeth justice, & so of others. The conclusion than 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 traffic gainfully & live holily if he will. And I say moreover, that he hath one commodity above other vocations always at hand, to make profit of his wealth and gain heaven, which is Alms. For thereby he may gain a hundred for one, and buy with the gain thereof the kingdom of heaven. My Masters do you desire a more gainful traffic, or more faithful usury than this? In truth (quoth Gratian) your discourse shutteth our mouth to all excuses, and doth encourage us to do better hereafter; and I would to God we were in that liberty, that I think you are in, without charge of wife and children, we would perhaps use another kind of traffic, less exposed to the danger of the soul, & more profitable. But we are bound, and have been of those, who feel not the weight of our fetters, but when they hinder our walking, and when we repent without profit, the choice we have made without prudence. My Masters (quoth Lazarus) every one will not live in religion, and many would that cannot, he that can and will, & is embarked, he receiveth an inestimable favour of God, and is to be esteemed amongst the most fortunate Pilgrims; for he is carried in a vessel most assured that may be, against the waves, and dangers of the Sea of this world, and if he cast not himself overboard into the waters, he shall arrive no doubt at the haven of heavenly bliss. But though every one cannot be Religious, nor sail with such fortune, every man notwithstanding may be a good Christian in his vocation; the Gentleman in his, the Doctor, the Merchant, the Artisan, the Labourer, in theirs; and every man may therein save himself. And heaven is not only for Religious, it is for all that will purchase it of him, who hath bought it for us with his precious blood, and doth sell it to good works, coined with the stamp of his grace.   

1. The traffic of Alms. 2. A memorable history of Alms. 3. Alms never without profit. 4. A combat betwixt a Wesell, and a Serpent. CHAP. X.  
YET one word more Sir, 
The traffic of alms.  if it please you (quoth Gratian) what traffic, and what usury understand you that to be which riseth of alms? Marry the most rich traffic of all others (quoth Lazarus) and the most fertile usury that can be used; and that not only lawful, and no way against the law of God, but also with God's special service. How may that be (quoth Gratian?) Sir (replied Lazarus) have you not heard oftentimes, that to those that leave, or give any thing for God's sake, he will render an hundred fold recompense, 
Math. 19.29.  and life everlasting besides? To gain an hundred for one, and a kingdom, and that of heaven, is it not a rich traffic, and an usury both fruitful and honourable? Gentlemen, if I feared not to be troublesome unto you, I would tell you a memorable history of this matter, but it is enough for you that are instructed in a Christian school, to have touched it in general. Sir, said they, you have showed us so good stuff, that the more we see, the more we desire to buy, we will take it of credit, and I pray you, do not deprive us of the ware of this story. If you be weary get up 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 legs, and ready to serve you with these little bribes, seeing you take pleasure in them. The history is. There was in Nisibu a town of Persia, a certain Christian woman married to a Paynim: 
A memorable history.  this fellow had fifty Crowns in his purse, and a great desire he had to multiply them, and said one day to his wife: Wife, I would fain find a way to make profit of the silver we have, for if we take not heed it will be shortly all spent, one piece after another, we must put it forth to interest. The good woman answered, I am of your opinion husband, so that the usury be good: as high as we can find any, quoth he, thirty yea fifty in the hundred: you must give it then, said she, to the God of the Christians. Shall we have so much of him, quoth he? And more too (answered his wife) if you will. We will have no more (quoth he) let us give it him hardly: but where shall we find him? You must (saith she) deliver it to his treasurers: and where dwell they? Come you with me, said his wife, and bring the money: & she brought him from thence to the Church of the Christians, and showing him a great number of Poor which begged alms at the gate: Behold (saith she) these are the treasurers of the God of the Christians, to whom you must deliver your money to usury. He being altogether abashed; Marry wife, quoth he, these are but ill assured Treasurers, do you not see that they are poor beggars, who have neither credit, nor any ground in bargaining, & when they have eaten the principal, who shall pay us our interest? Nay, saith she, we must not look to their wealth or fortune, but to the credit and sufficiency of their Master, who receiveth the money by their hands, and rendereth faithfully, to all that giveth them, and never yet deceived any. Believe me only, & give it them without fear; I would die rather than deceive you: without fear, saith he, I cannot thus deliver our money, wherein consisteth all our wealth, but yet upon thy word I will deliver it. And so saying, he began to distribute his fifty pieces, shaking and trembling, ask his Wife if he must not taken an obligation of them: to whom she answered, that it was not needful, and so they returned home. Three months being expired, he said: Wife, behold the first quarter is come, shall we finger any money to live on? Yea, saith she, go to the same place where you bestowed it: he went, and found there some of those beggars, to whom he had given his money, and diverse new besides; he stayed to see if they would say any thing to him of the matter, and he saw that instead of giving him any thing, they reached forth their hand, and begged more instantly than they did before: for the old beggars had told the other, that this man was a great almes-giver, and very charitable, and that not long since he had given them a bountiful liberality, in such sort as they looked to receive so much as they did before: whereas the good man had no such meaning, but blamed the credulity of his wife, in giving him so bad counsel, and his own simplicity in having believed her. Was not my wife (said he in himself) very venturous, to counsel me any such course? And was not I a very fool, for letting myself be ruled and persuaded by a woman? As he discoursed thus angrily, walking in the Church, he espied upon the marble pavement, one of those pieces of gold that he had given, and so he returned half pacified, and told his wife, that he had not seen this God of the Christians, and that his treasurers were but poor officers, who were so fare from giving me any thing, that they demanded more. Only I found under my feet one piece of that I gave before. That was the God of Christians, said she, who said it there, with that invisible hand wherewith he governeth all the world. Well husband, saith she, go I pray you, & buy something therewith for our supper, and have confidence in the providence of God: he went to the Market, and brought among other provision a Fish, and coming home gave it his wife to dress, who opening the belly, found therein a great Diamond of a most clear and beautiful lustre; she wondered at it, without knowing the worth, she shown it her husband, who wondered also, knowing the value as little as she. When they had supped, he said to his Wife: give me that stone to sell, perhaps we may get a Teston for it. He took it, and went to a jeweller, who had already shut his shop, and presented him this stone to sell: the jeweller beheld it with admiration of the beauty and bigness of the Diamond, as never having seen the like before, and said unto him: Well, what shall I give you for it? He answered, what pleaseth you? The jeweller told him he would give him five Crowns; he that esteemed the stone worth but two Testons, thought he mocked him, and said, will you give me so much indeed? The jeweller also thought that his merchant jested with him, & for his part mocked at his small offer, and said: I will give you ten Crowns. The good man thinking he was mocked still, said never a word. The jeweller offered twenty, after thirty, and seeing he answered nothing, he came up to fifty, showing by his speech and fashion, that he was in good earnest. When he perceived the jeweller to speak without jesting, he began to think that his Diamond was of a notable value, and said: Sir, you know better than I how much it is worth, and therefore without any more bidding, refer yourself to reason, and give me what a man of your estate would judge it worth. The jeweller was afraid, that he would have gone to some other, and so he lose that good bargain, said, what shall I give then at a word? He answered at all adventure; you shall give me (saith he) three hundred Crowns without abating one groat. He took him at his word, and told him out three hundred Crowns in three hundred pieces. So he returned home loaden with money, with an unexpected joy. His wife seeing him all joyful, & thinking he had for his Diamond some Testons; demanded how much he had gotten for it: he cast all the three hundred Crowns upon the table, saying: Lo what they have given me for my stone. Then said his Wife: My good Husband, now confess that the God of the Christians, is faithful and rich, and payeth his Creditors; you demanded but 50. in the hundred, and he hath given you three hundred for 50. And know you also, that this is nothing in respect of that he will give you, if you will believe in him, and become a Christian. The good man opening his eyes at this miracle, and the words of his wife, caused himself to be instructed in the Christian Faith, and being baptised lived afterward holily.  
Behold Maisters an example of traffic and usury, which may be used with praise and profit everlasting. 
Alms never without fruit.  If all that give alms do not visibly find the gain which this good man found, they must yet believe, if they be Christians, that they shall always reap their hundred fold, according to the promise of our Saviour, 
In pruto spirit. c. 185  and that by the prayers of the poor God doth by secret blessing multiply their wealth, preserveth them from many losses they should endure, and defendeth them from thiefs and robbers, and finally bringeth them to heaven. If I have troubled you with too long a discourse your piety was to blame, in making me begin. Friend Pilgrim (said Gratian) your discourse hath been very pleasing unto us. We do judge it short, which hath made both our way and our time short, and by my consent we shall put in practice, this manner of traffic, which you have expressed to us in this example. It will stick only upon ourselves saith Ludolph. Not only (saith Gratian) but this good Pilgrim must help us also with his prayers, as he hath done with his good precepts, that we may faithfully perform what he hath taught us.  
Continuing these discourses, 
A combats betwixt a Wesil & a Serpent.  they came within 200. paces of Beau-repos, where Lazarus and his Companions went to lodge that night, and behold Vincent espied a Wesel chewing of Rue in an extraordinary manner, he stayed a while to behold her, and the rest stayed with him looking upon this little beast. One of the Merchants asked Lazarus, 
Arist. l 7. de hist. ani. c. 6.  if he took not this encounter for sign of ill fortune. That were heathenish superstition (quoth Lazarus,) I think clean contrary that we must take it for a favour of God, 
Plin. l. 29. cap. 4.  who giveth us occasion to contemplate his wonders in his creatures; for it is he that hath taught this little beast to do as she doth. And why saith Gratian? Therefore hath she eaten this herb (quoth Lazarus) either because she hath fought with some serpent, or is to fight shortly, taking it for a defence & preservative against her poison; and as he said so, behold the Wesel leapt forth against a great serpent that lay hard by stretched forth in many circles against the sun, which was then very warm. The battle began, the Wesel bitten him by the tail, & rising with a jump, thought to have bit him in the belly. The serpent was not yet hot, and therefore winded about but heavily, the weasel went about nimbly, skipping here and there to fasten on the serpent, without being bitten herself. The serpent by little and little waxed warm to the skirmish, and began already to swell in the neck, & lifted one foot above the ground, she turned and trained, hissing and darting her tongue.  
The Wesel always fastened some hold of him, and passed sometime over him, sometime under, sometime overthwart, so nimbly that she seemed to fly, & so dextrously that it was not possible for the serpent, to find any fastening for his teeth. The combat was doubtful a while, but at last the weasel watched her adversary so well, that she fastened her teeth in his neck, close by his head, and held him so hard crying, and casting her urine, that the serpent having made many turnings, and overturning of his body in fight with his head and tail, remained dead upon the place, and the little Wesel went conqueror out of the field, as it might seem to eat rue again. This combat greatly rejoiced the company, & Lazarus was half ravished admiring the works of God therein, having given so great a courage to so small a creature, & strength to overcome another ten times as big as herself. So they marched together unto Beau-repos, and because the Merchants meant to reach to Mondeville, which was a City two leagues of, to come betimes to the feast, and certain plays that should be there next morning, they went on, Gratian having left secretly a crown with the host, for the three Pilgrims charges; and either excusing themselves for their departure, with a thousand thankes to Lazarus and his companions, they took their horses again, and road to Mondeville.  
The Pilgrims entered their lodging, said their prayers, examined their conscience every one apart, expecting their supper. The Merchants went on talking of the good discourse they had heard. Good Lord (saith Gratian) what blind fellows be we, not to exercise this traffic whereof the Pilgrim did speak? what poor merchants are we to forget that we are Christians, to be trafiquers of the earth? And what had we got if we had all the wealth in the world locked up in our shops, & our souls eternally prisoners in hell? are we borne to inherit earth and not rather heaven? It was a great good hap for us, 
The praise of virtue a sweet harmony.  quoth Ludolphus, to have met with these Pilgrims, but we must further put in practice what we have learned. It is easy to hear virtue well spoken of, for it is a sweet harmony to the ear of a reasonable man, but therein consisteth not the profit; we must stretch forth our hand to the execution, and not be of the number of those, who weep at the Sermon, and steal at market. You have hit the very mark (quoth Gratian) and this is that whereat we should shoot.  
So they passed the way to Mondeville. The Pilgrims having supped, said the Litanies, & some other prayers, & took for the subject of their morning Meditation, the Tentation of our Saviour in the desert, in these three points following.  

1. How our Saviour after he was baptised went into the desert, and of the weapons of a Christian.  
2. Of the weapons and malice of the devil to tempt, and of the manner of our Saviour in resisting.  
3. How the Angels ministered to our Saviour after his victory.   
These 3. points being noted, they went to bed.   

The four and thirtith day, and the fourth of their Return. Of the Tentation of our Saviour in the desert, with what weapons, & in what manner we must fight with the devil. CHAP. XI.  
LAZARUS passed the 3. points of his meditation with great light and fervour, and discoursing upon the first, 
Our Saviour being baptised is brought into the desert to be tempted.  where the Baptism of our Saviour is represented, learned, that whosoever is baptised must enter into the desert of this world and fight: for that by baptism he comes out of Egypt by the red Sea, & is enroled amongst the soldiers of jesus Christ; according to which law S. Paul saith; No man shall be crowned who fighteth not valiantly. And therefore let no man expect the crown of glory, 
1. Tim. 2.  who hath not first fought against the Devil, and his upholders, the World, and the Flesh, and departeth conqueror from the combat, which he may obtain by the grace of God, taking the weapons of jesus Christ, 
The spiritual arms of a Christian soldier.  & fight valiantly to his imitation. His weapons are, Purity of conscience, Prayer, Fasting, the word of God. Of all which Christ gave us a model and pattern in this tentation. The Purity of conscience is signified by Baptism. To have this piece of armour, we must often confess, and wash ourselves by Penance, as by a second Baptism, and keep ourselves cleansed from our sins; and who fighteth without it, is overthowne; for he that in state of mortal sin, will undertake to fight against tentation, doth like unto him who presenteth himself to the breach, with traitors that would destroy him, or confront his enemies being deadly wounded: within this desert our Saviour prayed and fasted, and both for our example. Prayer maketh us one with God, and this union doth enlighten and strengthen us, as also fasting doth, which the Doctors do fitly call, The life of God, The food of Angels, because it doth nourish and fortify our Spirits; and therefore the Holy Church, the true warrior and daughter of the God of hosts, useth often this food, and this armour after our Saviour's example. In Lent solemnly, and at other times often, 
Ambr. ser. 15. Heb. 4.12  and calleth such solemnities of prayer & fasting, the Forts and Camp of Christians her children. The word of God wherewith the devil was here throughly beaten, is a two edged sword, 
Apoc. 1.1. & 19.15.  a weapon fit both for offence and defence, which we may take out of the storehouse of holy Scriptures, out of the Sermons, and conferences of holy Doctors.  
Upon the second point Lazarus noted, that the weapons and assaults of the devil are in general, Gluttony, Vanity, Covetice; 
The weapons and malice of the Devil  armed with these he set upon our Saviour, as upon all mortal men: he observed also his subtlety in that he came disguised, in the figure and habit of a good man, as of the Hermit's, who in those times lived in those deserts. Also that he assailed our Saviour where he thought he was weakest, by hunger, and principally in that he demanded but a small matter, 
The sweet pretences of the Devil.  and that, as it seemed, reasonable, to wit, to turn stones into bread, to help his present necessity. So he maketh his hole little, to enter in subtlety, and with greater ease. So for one bit of an Apple he destroyed man; so also he asketh at the Witches hands but a hair of their head, 
Genes. 3.  to tie a knot of friendship betwixt them; but one venial sin of devout persons, but one little imperfection of Religious men, by such little paths to draw them at last to destruction. And as therefore Queen Semirami● having obtained of her son the king of the Assyrians, to reign but one day, 
Dion. de rebus perficis.  took from him his crown, and his life: even so this our adversary, if he become master but once by one mortal sin, depriveth us at last of the kingdom of heaven. Lazarus also learned of our Saviour, how to resist the malice of this enemy, 
Diod. Sicul l. 3. c. vlt.  which is, in not giving him any advantage though never so small, but repelling him every where, and in every thing, for such is the advice of the Apostle saying, Give not place unto the Devil. 
Phil. 4. Our Saviour served by Angels.  And so he was sent away with shame, & he that was tempted by the wicked Angels, was at the last served of the good; showing us that after the victory, we shall be admitted to the table of God, filled with delights, and crowned with the garland of glory.  
Thus meditated Lazarus, and said unto our Saviour: O prudent & puissant Captain, give me the grace to use those weapons, wherewith thou hast overcome, to teach us how we also should overcome. For thyself there was no necessity of this trial or victory, heaven and earth knew full well, that thou with thy Almighty power waste strong enough to reject thine enemy. And turning to our B. Lady.  
O vailant warrior, saith he, who hast in this war overcome thy sex, 
To the B. Virgin.  and the valour of the most valiant Amazons that ever were, who didst first crush the head of our enemy this old serpent, take me, O heavenly warrior, unto thy protection, arm me in the war of thy Son, with his weapons and thine, direct me in this combat, that I may use mine arm after his and thine example, that under thy defence I may get the victory, and that to him, and to thee for the love of him, may redound the glory of my warfare.   

1. An admirable combat. 2. A Pilgrim together with Serpents nourished by a stone. 3. The foundation of dreams. 4. The three bands of the world. 5. How to choose a Religion. 6. The end of worldly joy. CHAP. XII.  
SUCH was the meditation and prayer of Lazarus. Theodosius and Vincent held the same points with other veins of devotion. Their prayers ended they took a draught of wine, and would have reckoned with their Host, but he said he would have none of their silver, himself was rather in their debt, and so put in their hand the Crown, which the Merchant had left the night before for their supper, of which himself would take nothing, but restored it whole to them as their own. They desired him to bestow it on other Pilgrims that passed that way, or on the poor, saying they had God be thanked, good provision, & thanking him very heartily for his charity, they departed very well content, and he remained much edified with their piety and devotion. After they had said their prayers for their journey, and their beads, they began to discourse of their meditation, whereupon Lazarus said, he had had that night a dream, that was all of war, and wild beasts.  
He affirmed moreover, that this tentation was the most lively and goodly pattern of a combat that could be represented, 
An admirable combat.  as containing therein the manner well to assault, & valiantly to resist, and overcome. Do not you mark (saith he) how this old Dragon disguiseth himself into the form of a man, and of an honest man? How craftily he directed his battery, 
The Devil tempts our Saviour in a holy habit.  to that place which he thought weakest, & easiest to enter at, assailing hunger with the hook, and enticement of gluttony? changing his weapons according to occasions, from the desert to the Temple, from the Temple to the top of the mountain? here battering with guns of Gormandise, there with presumption, and after of ambition and avarice? and still in every one showing himself a malign and impudent assaulter? See you, on the other side, our good Redeemer, covered with the cloak of our infirm nature, suffering himself to be carried by his enemy to bring him to confusion? See you how his great humility, quickly pulled out the eyes of pride, which appeared by the second assault, when Satan said unto our Saviour: If thou be'st the son of God, cast thyself down? Which was the discourse of a distracted spirit, joining a conclusion of frenzy to an Antecedent of Divinity; for it is, as if he had said: Thou art Almighty, do therefore an act of extreme infirmity; for that to precipitate himself is an act of a base and cowardly hart: he should rather have said, if thou be'st the son of God, fly up to heaven, or demand some such thing which might have showed some worthy proof of such power, and might have made some reasonable illation. And do you not think that our Challengers have been at the school of this distracted Skirmisher, 
Against Challengers.  when pricked with a point of honour (as they call it) but in truth with a point of some frenzy, they send letters of defiance to their enemies in these terms: If thou be'st an honest man come try a sword with me, that is, come show a trick of dastardy, and cast thyself down together with me, into everlasting death and ignominy? And should we not answer to the humming of such a hornet: Go thy ways ill advised fond fellow, because I am an honest man, 
Duelists.  I detest thy defiance, as a summon proceeding out of the mouth of a frantic man, or scholar of Satan, and the Devil's disciple, not a Christian Cavalier? Moreover what shame think you received this King of the children of pride, when becoming yet in the second encounter more blind; and presuming of the victory in the third, he was rejected with these biting words, Get thee gone Satan, pronounced with disdain, and anger of our victorious Saviour, of whom he would have been adored on both knees.  
In truth (quoth Vincent) it was a marvellous combat in every respect, and the victory notable; as also these two were the greatest Captains that ever were, the one in power and wisdom, the other in strength and malice, as I suppose you could better penetrate then I. I stayed with great contentation in the first words of our Saviour, wherewith he did bear off the first assault of the enemy, saying: 
Matth. 4.  Man liveth not only by bread, but by every word that proceedeth out of the mouth of God. That is, as I have heretofore heard our Preachers say, by whatsoever God will nourish us with all. For in this answer, I perceived the wisdom, goodness, and power of God, who both could, would, and knew how to give means to live, not only to man, but to all creatures, whereof some are nourished with herbs, some with fruits, some with water, others with wind. Man hath all the world and all creatures for his provision, and sometime is miraculously sustained, 
3. Reg. 17.  even by the beasts themselves, as Elias by the Crow, yea even by direction of beasts, such as are hurtful & pernicious to the life of man, as not long since I heard a notable example of a Pilgrim, who was nourished diverse ways with a stone, which serpents had showed unto him. Theodosius knoweth well this story; for he told it once in good company, and if it please him to renew the memory thereof unto us, he shall so fare solace our way. Truly (saith Lazarus) looking upon Theodosius, you may not refuse this liberal offer. Theodosius answered, seeing that Vincent is in company, and hath so good a memory, as to remember a history that I told four years since, me thinks he should rather pleasure and recreate the company therewith. I remember that I have forgot it, replied Vincent, if you will have me recite it, first help my forgetfulness, and after I will do my best. I see well (quoth Theodosius) Lazarus is lead away by Vincent, and I must be condemned by them both to tell this history; I am content to bear the sentence, but if I perform it ill, your ears shall bear the pain and penance.  
If I remember well (saith he) then hear it as I learned it of that venerable Prelate john Fisher an Englishman Bishop of Rochester, 
A Pilgrim together with a serpent nourished with a stone.  in the book which he put forth in the year 1526. against Oecolampadius the Heretic: there he saith that he learned it of Vesalius Groningensis, a Frizlander, a man of good learning and credit, That a certain Priest went into Italy about the beginning of winter, yet it happened that one day in very ill wether, walking upon the Alpes, he lost his way, and turning here and there, at last descended into a valley, 
Roff. l. 4. c. 22. con. Ooecolam.  hoping there to find the right way, where if night should surprise him, he might also find some corner to cover himself from wind and snow, but looking on every part, he found no issue or way to get out, all the ground being covered with snow. For his bed, he espied a little hole on the right hand, wrought naturally within the Rock, and a little plain before it, there he cast himself as into his grave, not looking to live; for he had neither weapons nor munition to sustain the siege of two so great enemies as cold & hunger, which already began to buckle with him, and must needs shortly press him without mercy, and take him with out striking a stroke. The Moon was at the full, & by good fortune began to shine; the heaven's waxing clear a little after he had set himself supperless in his bed of stone, he waked almost till midnight, when he saw a troop of great Serpents, which came towards his den, training all along the snow; he was frighted at this sight, and blessed himself, and did not think that they had been serpents indeed, because he could not conceive any natural cause that should make them leave their holes at this time, and thus train upon the snow; and it came in his mind to think, that it was some illusion of the night's fancies, or perhaps some wicked spirits, who came in that figure to disquiet him; so he blessed himself again, and recommended himself with all his hart to God, & the B. Virgin. The serpents approached and came to a stone, close by his den, they go about it, & after they come to it, and licked it. He sat looking when they would leap on him, entering into his den to devour him. But when they had tarried a while licking the stone, they returned the same way they came. He thanked God, that he was delivered from this fear, and slept a little the rest of the night, and was all the next day without eating or seeing any thing, but the whiteness of the earth, and the light of heaven.  
In the second, and third night at the same hour, the serpents came again, and having done as they did before returned. Then he persuaded himself that they were very serpents, but he could not tell the cause why they should lick the stone. In the mean time he was almost starved with hunger, and thought that perharps those beasts did show him, what he should do to sustain himself. Therefore he goeth to the stone, putteth his mouth to it, and licketh it; and as soon as he had licked it (a strange thing) he felt himself strengthened both against hunger and cold, as if he had taken some restorative or some strange meat, and in this sort he sustained and defended himself all the winter long and a part of the spring, until the month of April, when the snow beginning to melt, and the ways to open, he heard the voice of passengers whom he followed, and set himself in way with them to finish his journey. Behold what you demanded of me; and surely Vincent had good occasion, to note the providence of God in those words of our Saviour; for it is easy to see in this example, that God is all merciful and almighty, having always care of his creatures, & able to maintain them, not with bread only, but of whatsoever shall please him, yea even with stones if he will. And therefore Satan, though he were crafty on the one side, in giving the assault where he thought likeliest to have sped, 
The folly of the devil.  he was notwithstanding a great fool on the other side, in thinking it necessary to turn stones into bread to sustain the body, it being as easy for the Son of God, to draw nourishment out of a stone without bread, as to turn a stone into bread for nourishment. Lo (quoth Vincent) you are discharged of your history, and I am contented. Truly (saith Lazarus) you have reason to be contented, and I know not whether we shall have so good a dinner again to day, as Theodosius hath given us; for besides the spiritual refection, he hath given us also a good lesson, teaching us to expect with great faith and confidence the assistance of our Saviour, both for body and soul in all our necessities.  
But, saith Theodosius, seeing you would break your fast upon that little I had in the sack of my memory, bring you forth also the narration of your dream you had the last night: you demand (quoth Lazarus) but a homely dish. Such as will serve for Pilgrims and footmen, answered Theodosius. If you will undertake, replied Lazarus, to give the interpretation thereof as a good sauce, I am content to perform your wil I will do my best (quoth Theodosius.) Hear them my dream & take heed you be not afraid, 
Lazarus his dream.  for it is full of dangerous pieces. In the night me thought I saw come out of a town diverse squadrous of men, and furious beasts, of Lions enraged against Foxes, and Foxes against Coneys, Dogs against Wolves, and Wolves against Sheep: I saw also in the sea Ships sailing in diverse coasts, & amidst of this confusion & stir, some Pllgrimes walking upon the earth like ourselves. Behold my dream. Vincent began to laugh & said, that Theodosius needs not dream much to expound this dream. Why? (saith Theodosius.) How can you miss (saith he) to interpret a thing so notorious and clear? Who knoweth not that there is war amongst men, and war amongst beasts, and that diverse sail upon the sea, and walk upon the land? Truly (saith Lazarus) Vincent hath reason to laugh, for I dreamt nothing, but that every man seethe without dreaming, and therefore Theodosius either laugh with him, or find some serious interpretation to keep you from laughing.  
I think (saith Theodosius) that the most part of dreams are grounded upon things that are in being & which we have seen. 
The foundation of dreams.  For the imagination which is the couch & nursery of dreams, representeth commonly what she hath received; but reason slumbering when we sleep, the fantasy can not make of her forms & figures any orderly or methodical connexion, 
Order is a work of the understanding.  for that is the work of understanding and reason: but like a fond chambermaid she maketh absurd connexion's, putting the head of a bear, to the body of a goat, or the cop of a mountain upon the neck of a man, or of a monkey: yet she layeth almost always the ground of her representations upon things otherwise seen, or understood in some sort: and I think also that dreams, come not only of nature, but also by the inspiration of God. 
Genes. 2●.  jacob saw a ladder standing on the earth reaching to heaven, and Angels ascending and descending thereon, and is there any thing more common then to see a ladder and men ascending and descending by the steps; yet this was a divine dream. joseph the son of this Patriarch had a dream composed of the sun & moon, 
Genes. 37.  and 11. stars, and another of many sheffes of corn. 
Genes. 41.  Pharaoh saw in his dream 7. fat kine, and 7. lean, seven fair ears of Wheat and full of corn, 7. other empty and blasted. These were things natural and vulgar, & yet the dreams were of God; and therefore I think Vincent meant but to recreate us in laughing at yours, to the end that his laughing proceeding from a sophism, might give us matter to laugh. You have half overcome me (saith Vincent) and there remaineth no more, but the exposition of the dream, to stop my mouth altogether, & yourself to triumph, either of my laughing, or of my silence, if I cannot reply. For my part (saith Theodosius) I think that the matter of this dream, as Lazarus did wisely judge, came of the subject of his meditation, & that it signifieth some other war, than the ordinary of men and beasts, but I cannot expound it in particular: that pertaineth unto you Lazarus, for I doubt not, but as God hath put this dream into your fantasy, so also he hath in some sort written the interpretation thereof in your understanding. I know nothing more (quoth Lazarus) than yourself have understood; God will show it us, if there be any thing else, to his honour, & the profit of his Pilgrims. If you will have any more than this at my hands, you must give me leave & leisure to ask of God, what you ask of me. If there be nothing else but the representation of the imagination, we must be content with that knowledge, which you have with me, and so Vincent may remain victor in his laughing. Discoursing in this sort, and deceiving the tediousness of the way, they came at 10. of the clock in the morning to Mondeville, where the merchants the day before had lodged, and were there still, Gratian having heard very ill news. They went strait to the Church in the Suburbs, and having heard Mass, and done their ordinary devotions, without going into the town they went unto an hospital which was in the suburbs at the other end of the town, to take a little repast and repose, and to gain way: but some told them, that they could not pass over the ditches, by reason of the inundation of waters,  had marred the way, & that they must needs go through the town, which was also the shorter way. They yielded to necessity. As they were entered a little into the town, they met by good fortune Sir Gratian, who saluted them courteously, and was much comforted in meeting them, namely for Lazarus sake, and understanding that they went to the hospital to rest a while, and after go on their way; I will meet you there by and by (saith he) I pray you Master Lazarus do not departed the town, until I have spoken a word with you, who promised to stay for him. In the streets was nothing seen but troops of horsemen, clothed in rich & precious attire, who made much sport with the Pilgrims, jesting sometime at their Pilgrim staff, sometime at their buckram cloak, wherewith the Pilgrims were not much troubled; there they heard the fiffes, trumpets, and hautboyes sound in diverse places, especially where the list for the tourney was prepared, and the Theatre for the plays of the feast, and all the town was full of rejoicing.  
They met in passing, three companies of Cavaliers, 
Three bands of the world.  with diverse habiliments and ensigns. The first wore Caslockes and breeches of crimson damask, powdered as with feathers of glittering silver, with scarves of Carnation taflata, with silver fringe, hats of beaver lined with the same, and edged with gold, and a band of green silk, and for their plumes they had the feathers of the bird of Paradise, their arms were Gules, a Goat passant. The second band were clad in black velvet, figured in the ground with gold, scarves of yellow cypress, their hats plaited of black taffeta, with a band of silver with two branches, instead of their plume, a nosegay of double marigolds. Their scutcheon was Sable, a Mercury argent with winged feet, and holding a wand of the same colour in his right hand. Those of the third band were clad in changeable taffeta, laced richly with glittering gold, in manner of waves, their hates were garnished with the same stuff, & richly embroidered without, the band was wound of gold and silver of diverse branches, and a great plume of diverse colours, scarves of green taffeta fringed with gold: their Arms were Azure, a Wheel Or, and in Chief, three Moons green, in a field Argent. 
Merefolly the guide & retreat of worldlings.   
All this company went to the Inn of Merefolly, as they said, there to banquet, and after to accompany her to the Theatre, where she should be carried in a triumphing chair. They saw these things in passing, without making any great account thereof, and came strait unto the Hospital. 
Sap. 5.  They had dined when Gratian came unto them, who took Lazarus apart, and wring him by the hand, 
Affliction openeth the eyes,  said with tears in his eyes: Sir Lazarus, although I have not had the good fortune to know you but of late, yet the good discourses I heard of you yesterday, have engraven in my hart a great conceit of your virtue, as also a great confidence in your friendship. Our good Lord hath visited me, Sir Lazarus: yesterday a little after we came to this Town, I had news that my wife was dead, and a little son I had, the hope of my house, and old age. I thought little of this accident, when talking with you, I said that were it not for the hindrance of my family, I would willingly have served God, with that liberty as you do; and in saying this, he began to weep, and sob, that he could speak no further. Lazarus said unto him: Sir Gratian, you have lost nothing which you should not have lost once, this is but a little preventing the time, 
Death is a common debt.  and perhaps you have gained much herein; for how know you, what fortune would have followed your son, as if instead of being the staff of your old age, he might have tormented and undone you, your house, & himself, as hath fallen out to many Fathers? And if you had been sure of his virtuous course, God would have him, and bestow on him a fare better inheritance, than you could have left him, or at the least have given you some other supporter instead of your son. He took nothing but his own, he gave him you with this condition to take him again when he would, and now he hath taken him, it is his right, and his will, to the which you neither may, nor can resist. It resteth only for you to have Christian patience, and to profit by your loss. Gratian being somewhat assuaged, resumed his discourse, and said: Well seeing it hath pleased him thus to afflict me, in taking from me what was dearest in this world, I resolve to cast myself wholly into his arms, and heal my wound by that hand that made it. I have now no band that bindeth me to the service of the world, and hindereth my liberty to serve God withal my hart, & to live a true Pilgrim upon earth: it is long since the world did stink unto my nose, and my experience of her infidelity, hath breed in me a hatred, and loathing to deal with her, & this is the very matter that I would consult with you, and take advice about retiring myself from vanity, to serve God in assurance all the rest of my life; and I conjure you in the name of God, and by the zeal which I know you have to his honour, and the salvation of souls, to assist me with your direction. Lazarus told him in few words: Sir Gratian, I am of all other the unfittest to instruct you, though I dare place myself among the first in hearty affection towards you. I will tell you notwithstanding freely, that I behold in this accident a great providence of God towards you; for I doubt not but he hath stricken you with this blow, to bring you out of the gulf, where you were in danger to have made shipwreck of your soul, & me thinks you should not call affliction the death of two dear beloved, but a double benefit, being unto yourself a door with two hinges, to enter at your ease into the rest of Paradise in this life, and of eternal felicity in the next: he had prepared and disposed your hart hereunto, by making you taste the bitterness of the world, he graved therein by little and little a desire to leave the vanities thereof: now he untyeth your feet and your hands, and openeth you a way to execute the desire he hath given you. For that you demand my counsel, you have diverse Religious men of great learning and conscience, more capable than I without comparison, that may advice you in this affair, yet seeing it pleaseth you to address yourself to the meanest, by way of friendship, I will tell you as a friend, that if you have a mind to leave the world, & to serve God withal your hart, you are in a good way, and you may yourself alone decide the matter with Almighty God. The matter is extremely commendable, the intention holy, the conclusion clear, what should you consult? In high and heroical enterprises there is more need of execution, then of consultation. All that you can doubt of, is, what choice to make of Religions; for every Religion is not for every body. You say well (quoth Gratian) and this is the principal point, 
How to choose a Religion.  wherein I desire your direction. Herein (saith Lazarus) you must first take heed, to choose a Religion well ordered; for to go out of the world into a Religion debauched & disorderly, is to leave Egypt, and join with the murmurers in the desert, there to be exterminated by serpents, or swallowed down into the ground. There is nothing more goodly, or excellent in the Church of God, than a Religious company, walking according to their rules, towards perfection; neither is there a confusion more pernicious, than a dissolute and unruled congregation, having nothing of Religion but the title and the habit, and therefore in the first place, you must choose a Religion, that keepeth well its Order.  
Secondly, among many Religions well reform, you must choose that which hath the most worthy & noble end, 
The highest and the best means.  or rules of greatest perfection, and more Apostolical, which hath more means and help to fashion, and frame the inward man, to cultivate the soul, and plant therein the most noble virtues; 
S. Thom. contra retrahentes à Relig. c. 2.  that contributeth most to the service of God, and profit of our Neighbours, and therefore that which attendeth to Contemplation, is to be preferred before that which dealeth only with Action, and that which tendeth to both, is the better.  

A man's own inclination.  In the third place, he that will make his choice, must observe whereunto himself is more apt, and inclined to God-ward; some embrace austerity of life, others action, others contemplation: he shall therefore have regard not only to the perfection of the rule, but also to his own capacity, and shall thereupon confer with God by prayers, and with some good spiritual Father by conference, to take resolution of the best. And to come to yourself in particular, if you have already cast your mind to any Religion, which hath the foresaid qualities, I advice you to set in good order your worldly business, and being rid of all impediments, to confine yourself as soon as you can to the service of God. Sir, said Gratian, you have cleared all my doubts, & given me firm hope that God will direct me to that house, where I may best serve him. I will follow your counsel, and ever hold you for a fast friend. Sir (replied Lazarus) I have not deserved such an acknowledgement, but do take your friendship and your fortune for great favours at the hands of God, hoping that I shall have part of your prayers, and by their means some good help to prove a good Pilgrim.  

The end of worldly joy.  Well yet I have somewhat to say to you all three (quoth Gratian) & made a sign to Theodosius & Vincent to come near, that you do wisely departed quickly from this Town. For I fear me greatly that the day of these sports, will turn to some tragical & doleful issue, as it falleth out every year, by reason of the vices & emnities that reign among great & small, which will not fail to take every occasion, 
The quality, of a worldly City.  to utter their evil talon. Gluttony, Rebellion, Adultery, and all other vices, are always here, in their kingdom and fury: and this compass of Walls and buildings which you see built in so great number, is not a City and civil habitation of men, but a fearful desert of Africa, full of Lions, Bears, wild Boars, Mastiffs, Serpents, Asses, Foxes, and all sorts of Beasts, which beat, and eat one another. And most of them that seem men, are so but in appearance; for within they have the souls of those Beasts I named. Whilst the Merchant talked thus, Theodosius beheld Vincent, as making a sign for him to hearken to the exposition of Lazarus dream. And Gratian going forward, I will not deny (saith he) but that there be some small number of men of knowledge, and piety, for whose sake God suffereth the Town to stand, but they are as strangers and Pilgrims. At these words Theodosius began to speak, and say to Vincent: Behold the whole interpretation, but he permitted the Merchant to conclude, who said: Well Masters, I will esteem you happy, that you have directed the ways of your Pilgrimage better than I have done, I entreat you, by your holy prayers, to obtain for me, that I may walk hereafter so happily, and so hastily perform the rest of my way in this mortal life, that God may be glorified, & the repose of my soul assured, under the shadow of his mercy. Lazarus answering for all; we depart from this Town (saith he) comforted with your generous resolution, with hope that God will preserve you from all the danger of this wicked world, and accomplish with a full measure, the good desire he hath given you: we will bear in our hart the remembrance of your love and friendship, and will place you in the midst of our best prayers. This being said, they embraced, and took leave one of another. Gratian put into the hand of Lazarus some pieces of money, desiring him to take it to defray the charges of their journey: but he would none, saying he had enough, and thanked him of the alms, he had given them before: so they went from the town, where Gratian tarried not long after. Ludolph his companion continued his course of merchandise. As they were out of the gate●, Theodosius forgot not to quip Vincent, and ask, if he had now any list to laugh at Lazarus his dream. To whom Vincent, let me (quoth he) make the examen of my conscience quietly, and so remained a quarter of an hour silent in their examen, which they could not well dispatch before dinner. So they walked until night without any disturbance or ill fortune, and took up their lodging for that night at a little town called Bon-rencontre, three leagues from the place where they dined. After they had supped and said their accustomed prayers, they did confer upon their morning meditation, which was the calling of the first five Disciples of our Saviour, in three points.  
1. How S. john Baptist shown our Saviour, and preached, and his disciples followed him.  
2. How our Saviour asked his Disciples: whom seek you? who said: Master where dwell you?  
3. How Andrew brought his brother Simon to jesus Christ, who gave him the name of Cephas, that is, a Rock.  
With the memory of these points, they went to rest.   

The five and thirteth Day, and the fifth of his Return. Of the vocation of the first five Disciples of our Saviour, Andrew, & his companion whom the Evangelist not, Peter, Philip, and Nathaniel. CHAP. XIII.  
AN hour before day the Pilgrims did make their examen, and a little after, their meditation. Lazarus made it as followeth.  
Our Saviour going victorious out of the desert, came to preach publicly Penance, which he had practised hitherto privately, he walked upon the bank of the River jordan, where S. john his Precursor did testify of him. 
S. john showeth and preacheth our Saviour.   
Behold, O my soul, and contemplate upon these banks that blazing light which shown the sun, hear the voice of him who came out of the desert, clothed in a Camels shin, neither eating nor drinking, but showing in his life a pattern of perfect penance, cried and said: Behold the Lamb of God, who taketh away the sins of the world. 
Matth. 3. Marc. 1. joan. 1.  O joyful news! O desired coming of this Lamb, to produce so heavenly an effect! needs must his blood be precious, which was to pay the fine for such a debt, and very effectual which must cancel such and so ancient an obligation, and very powerful, which must deface so great a number of infernal spots, and sins. This is that Lamb which is showed and called, and drew Disciples to him, to have first familiar and domestical witnesses of his doctrine and actions, and afterwards trumpets to publish unto the world what they had seen and heard. O sweet jesus, make me gather profit of this, to thy honour and glory.  
Andrew, and one of his companions, both disciples of S. john, 
Saint Andrew the first disciple of our Saviour.  hearing that their Master in few words gave so divine acommendation to jesus, and understanding that this was Messiah, they went and followed him. But who is the companion of Andrew whom the Evangelist nameth not? It is a Disciple which is written in the book of life; the Evangelist did not specify him, because it was not necessary, it is enough that he was named in general. Content thyself, 
A disciple not named.  O my soul, that thy name is written in the book of God, although it were unknown to all mortal men, & desire that it might be written in heaven, and not in earth. The names of thousands are great before men, whose souls are shut prisoners in hell, and the names of thousand of others do shine in heaven, which are unknown upon earth. S. john showeth his Master, and preacheth him with a wonderful testimony, 
The true Preacher sendeth his hearers to Christ.  〈◊〉 his Disciples do follow whom he doth show. So it is the ●art of a true preacher to preach jesus Christ, and to send his ●earers and followers unto him: he that in his preaching maketh himself admired, and not jesus Christ, and draweth ●he hearts of his hearers after himself, and not after jesus Christ, is a thief, employing his Master's money and gifts to his own uses, and not to his Master's honour. God hath given thee thy tongue to praise him, & thou by thy tongue procurest and seekest praises for thyself; and dost thou not think, that this sovereign justice will call thee to reckoning, and revenge the wrong thou hast done him?  
jesus Christ seeing that these two disciples followed him, turning to them, 
Whom ● seek you?  asked what they sought. O Lord what a question is this? They do not seek or search, but they have found without seeking, that which hundred thousand of just men have sought 4000 years without finding. They have found that which the Ambassador did announce, that is the Lamb of God, 
Luc. 10.  the Lamb promised, figured, prophesied by the Scriptures, by the sacrifices, and by the Prophets of thy school and family. Why dost thou ask, O Lord, what they seek? Is it perhaps to make them think better of the greatness of him, whom they have found, and to make them enter into a deeper knowledge of him? As if he had said unto them. Whom have you found? Do you not know? What seek you more? For many men find thee, O sweet Lamb, and yet search further, not knowing throughly the value of the treasure they have found, 
Many Christians and Religious, know not well their vocation.  neither can understand it, except thou wilt turn thyself towards them, giving them light to know thee, as thou hast given them grace to find thee.  
They said: Master, Where dwellest thou? O Lord thou didst ask them, What seek you? And instead of an answer, they ask another question, saying: Master, where dwellest thou? Why do they not answer directly, we seek the Lamb of God, and the Messiah promised in the Law, preached by our Master. Is it, that enlightened with thy light in their spirit, they do thereby perceive and acknowledge that they had found thee? And therefore they answered not, we seek, but said in their hart, we see thee, & seek nothing but thee, and we would know where thou dwellest. They answer therefore, what thy holy spirit had put into their hart, & mouth, Master, where dwellest thou? And this question they ask, that they might in convenient time and place, more privately confer with thee of holy things, & much importing to their salvation. And thou dost answer them, Come & see; and dost gently invite them to come to the place of thy dwelling. But O good disciples, know you well what you ask of this Master, 
God is every where.  ask the place where he dwelleth He dwelleth in heaven, in earth, in the sea, in the North, and in the South, and every where, and yet dwelleth in no place. For no place is capable to lodge him, he filleth all, and y●t is without all: but if you ask (as it seemeth you do mean) where this his Humanity visible to mortal men dwelleth? know you, that he hath no dwelling, and that he hath forsaken all to give us all, and to enrich us by his poverty, as you shall hear of him hereafter, that, Foxes have holes, & birds of the air have nests, and the Son of man hath no where to rest his head, 
Matth. ●.  which is so, because he came to be a Pilgrim, & not a citizen upon earth.  
The place then of his dwelling was a lodging borrowed not his own, and to such a place he brought them, where they stayed a whole day with him. O day, a day indeed for these disciples, having so near them the sun of the world, casting into their soul this wholesome light and love! What heavenly discourses were held in the hours of that day! What demands and what answers were made! What lessons were given of the mystery of this lamb whom they had found?  
Andrew who was one of the two, met his brother Simon, 
Andrew brought Peter to jesus who gave him his name Peter.  and by the light of this fair day becoming a Preacher, did show him the sun his master, and said, we have found the Messiah, who is Christ the Anointed. And like a good disciple brought him to jesus, to the Saviour to save him. Simon came desirous to see jesus, of whom he had heard before somewhat, and was to hear much more afterward. And our Saviour beholding him, before he spoke unto him (O beholding divine, and most happy for thee, O Simon) to dispose him to the faith of his divinity, called him by his name, and told him whose son he was. Thou art (saith he) Simon the son of jonas; never having seen him, or his Father before with his corporal eyes; and changed his name, Thou shalt be called Cephas, which is to say, a Rock. And declareth by this change what he was to do after, and what place he would give him in his Church: which were so many testimonies that he was God, knowing his creatures every one by their name; the name of the Fathers, as of the children, yea even before they are borne into the world; and changing their nature as he changeth their name, bettering them by new gifts of graces: so he caused his Prec●●sor to be called john, which is to say Gracious, by reason of the abundant grace he bestowed on him. So he changed the name of Abram into Abraham, which is to say, Father of many nations, because he was ordained for such an end. So now he changeth the name of Simon into Peter (that is a Rock) because he would give him a faith, which should be a Rock, & stone whereupon should be founded the great building of the Church. Behold then a remarkable service of S. Andrew, bringing the sheep unto the Shepherd; and a notable benefit to his brother, addressing him to a master, who so soon was so liberal unto him.  

Galilee the higher, & the lower.  In the next morning our Saviour went forth to go towards Galilee, not high Galilee which is of the Gentiles, but low Galilee of the jews, and where the city of Nazareth is, and there he found Philip, & said unto him, Fellow me. This Philip was of Bethsaida the city of Andrew and Peter: Philip preached Messiah to Nathaniel, & so by diverse means, all four became disciples, of whom three afterward were made Apostles. This is the first calling of those that should follow our Saviour: this is his grace. For if he do not prevent us to draw us unto him, if he calleth us not, if he say not, Fellow me, we remain fast in the press of the world not able to move.  
O my Redeemer and Saviour reach me thy helping hand that I may rise out of my infirmities, turn towards me that heavenly face, and always and as oft as thou shalt see me wandering in chase, & pursuit of transitory things, say unto me, What searchest thou? Say unto me with such success, as thou saidst it to these disciples in another subject: Alas my Lord, I have not always sought thee, and so it hath fallen out that I have not found thee. I have sought the baits of the world, and pleasure, and repose in present things, as all the children of this world do, and have at last found thorns & vanities, and could find no rest for my soul: & indeed how could I find thee out of thyself; but what sought I in the bogs and quagmires of this vain world? And why sought I that repose among the thistles of this earth, and out of thee, who art the true and solid repose of men and Angels? My sweet repose I seek thee now, and I desire to have thee always, and to dwell with thee: suffer thyself to be found O my Saviour, and let me enter where thou dwellest, that I may learn the lesson to live perfectly before thee, and the way effectually to draw souls unto thee: be with us in the way of our Pilgrimage, and let us always lodge with thee in this time of our mortality, that we may walk with thee, & live eternally with thee in that heavenly Country we aspire unto. And thou O glorious Virgin, 
To the B. Virgin.  who giving milk to this thy precious fruit, didst thyself suck from him the milk and honey of his heavenly wisdom, his first scholar and learner of his lessons, and first nurse child of his sacred doctrine; make me by thy intercession, a good scholar of this master, help me if it please thee to find him, and that with him, and in him, I may travel & rest whilst I am Pilgrim, at last to be receaue● into his house, and into the company of his heavenly Citizens.   

1. The Nightingales. 2. The Hermitage. 3. The mystical description. 4. The charmed and enchanted drink. CHAP. XIIII.  
HERE ended Lazarus his meditation, as also his companions, and having paid their small reckoning, 
The Pilgrims espied by a thief at the fountain.  and drunk a draught of wine, they went out of their lodging onwards of their journey, with their accustomed prayers: having walked about three leagues, and waxed somewhat weary, they saw a little out of their way, a goodly fountain at the foot of a little hill, having on the left hand a copse wood, and thither they went to refresh themselves, and to eat a little: and Lazarus, as he opened his bag to take out some bread, found therein a Crown of gold, and Vincent found an other: this was the alms which the good host of the Country farm had hidden in their bag without saying any thing. Lo (quoth Vincent) we are richer in crowns, than we took ourselves to be; they said grace, & sopping their bread, they did both eat and drink together.  
The Nightingales which were in great number in that wood, began to sing, striving as it were who should do best; and to make a consort of music with divers tunes and quires; and it seemed they had warning before hand to prepare themselves to sing the best airs, they had in their books of nature, whilst the Pilgrims did eat. Lazarus was ravished, and a man might see in his countenance, that his soul sung praises to the Creator, moved by the songs of these little birds. Theodosius and Vincent also took more pleasure to refresh their spirit with this music, than in feeding their body with meat and drink, and they admired three of these, above all the rest; for in recording and answering one to another, they made an admirable melody to the ear, neither was there any variety of tunes of accord, or voices, which they did not furnish: they song by nature, and did marvelously well mingle their flattes and sharpes together, now in the Dorian and the Lydian tune, to bring men asleep and refresh them, now in the Phrygian and Marshal, as it were giving a sign of battle: They sung the triple with a clear sound and a high, and after the base, with a throt stretched out, quavering with ascendants & descendants fu●l and grave. They might hear them a part sing the high counter and mean, and after together to sing three parts, a Trio of two trebles, & one Concordant, a Bourdon, and at last every one song all alone the four parts; they went softly, with longs and largesse, and straight they stretched out their voices in quavering and warbling, so thick and small, in so good measure and harmony, that it seemed the music itself did sound in the breasts of these little Quiristers from heaven.  
And thus these good Pilgrims took their recreation, but they were not advised of a certain Robber, lurking as a spy behind them who cared not one whit for the Nightingales songs, but rather for the Pilgrims purses, which he thought had been full of Crowns, by reason of what he overheard a little before, and watched to work them an ill turn, and hearkened for no more but to know which way they went, and so cross their way, & cut their purses, and perhaps their throats too. Having taken their refection, & said grace, they continued their way to go lodge at Meuriers, which was 3. leagues off. The Rogue failed not, so soon as they were departed, to go seek his companions, who were seven or eight in ambush a quarter of a mile off in the wood, he advertised them that he had discovered three Pilgrims loaden with gold and silver, who went towards Meuriers; and that they should arm themselves with their best weapons, for that he judged by their countenance, that they were stout fellows of their hands, and hearts. So they departed in post to entrap the Pilgrims half a league oft in the wood; but God preserved them, for coming to a crossway parted into three ways, they commended themselves to the B. Virgin, that she would lead them into the right; and instead of taking the way to Meuriers, where the thiefs lay in wait for them, they took another, which lead to an Hermitage, where there lived after the manner of the old Monks of Egypt, a man of most holy Conversation.  
As they came in sight of this hermitage, 
The hermitage.  they mistrusted that they were out of their way, and to inform themselves they went strait thither, thinking it had been some farm house, where they might find some body to show them the way; but coming near unto it, they perceived by a little Bell, that it was an hermitage. A good old man who served for porter and clerk to the good Hermit to say Mass, and to go a begging, was then in his little garden set, before the the house on a little bank; they came to him and saluted him courteously, and he did the like to them, and with a friendly and kind countenance said unto them, My good brethren have you not misled of your way? Father (quoth Lazarus) I think you have said true, but finding this holy place we are glad we lost our way, for we hope that this good chance will set us again in our way, and bring us some good fortune besides. It shall be you (quoth he) that shall comfort to our good Father, for he doth willingly see all Pilgrims of Loreto, whence I guess that you come; we come from thence indeed (quoth Lazarus) by the grace of God.  
I will go tell him so much (quoth the good man) and went in where he met the good old Father coming towards them, knowing of the Pilgrims coming by secret revelation: so they made towards him, and he towards them, and embraced them with a show of great charity. They were all much moved to see so venerable an old man, all white, yet right up and vigorous, with his long locks beating upon his shoulders, and a long beard, in a rug gown girded with a thick rope, buttened with a mantle of the same stuff, they saw not the hair he wore next his skin. He said unto them: My good brethren God be with you; The good Angel hath brought you hither, for my comfort, and for your own good; I have long desired to see some Devote of the B. Virgin the mother of my Saviour; She hath directed you by a secret way to this little desert, and hath withal delivered you from two imminent dangers. The one from thiefs, who this after dinner thinking you had more money than you have did watch for you in the right way to have spoiled & murdered you; he that advertised them was one of their companions, who lay hidden behind the fountain, when you opened your bags for bread: they remembered then well what they said, when they found their pieces of gold, and they hearkened to the good old man as a Prophet, who followed his discourse. The other danger (saith he) you shall know by and by: let us now go salute our Saviour & the B. Virgin, and so brought them into an Oratory, where was a great Crucifix of wood, having on the right side, a very devout table containing the picture of the B. Virgin, with little jesus in her arms, and on the left hand, another table of S. Antony. In this he used to say mass; they prayed there a while and from thence he lead them into a little chamber joining to his cel, which served for a refectory, & gave them for their collation a little bread and wine, with a few cherries, which the good porter had gathered a little before. After he asked them of their Pilgrimage to Loreto, of their fortunes and adventures; they told him in brief the comfort they had received in the sacred House, the miracles that are daily wrought there, and finally their way, and adventures they had had until that time, and namely th' s of the robbers. But Aime-dieu (saith the Hermit) you te●l me nothing what you saw and suffered in your pilgrimage of Palestine & Egypt, and other countries b●yond the Sea. The Pilgrims were astonished to hear him name Lazarus by his own name, having never seen him before, and persuading themselves fu●ly, that this Hermit spoke as a Prophet, they cast themselves down at his feet. The Hermit lifted them up straight, and Lazarus said unto him: My reverend Father, we need not discourse unto you what hath happened unto us in diverse countries during our seven year's pilgrimage, for as we see, God hath revealed it unto you, as well as my proper name, which I changed into Lazarus, thinking myself unworthy to be called Aime-dieu (that is a I over of God) not loving him with that perfection and purity I should; & have taken the name of Lazarus, to remember that I am poor and needy. The name is good (saith the hermit) and the invention is better; and speaking to them all three, My good brethren, saith he, I will not put you to the pain to recount your fortunes, it sufficeth me to know, and thank God therefore, that you have suffered much for his name, and that you are Devotees of the B. Virgin, the most glorious mother of his Son. As he said this, the porter perceived a far oft a great troop of horsemen, who galloped with all fury towards the hermitage, and he cried out, my Father, we are undone. Fear not (quoth the Hermit) not being any whit moved, we are stronger than they: they were above fifty, carrying a cloud of dust, which their horses raised in the air. As they came near the hermitage, they went thrice about it, crying and shouting like mad men, and after they returned whence they came, without doing any more harm. This is (said the Hermit) a company of soldiers, pertaining to the Captain of that town whence you came, who seek nothing else but to hurt men, or at least scare them. And God did you a fair grace inspiring you not to stay at Mondevil whereby you passed yesterday at dinner, that you were not entrapped in the sedition, that was raised a little after; and to direct you this day to this place, for without doubt you had suffered damage: & this is the second danger I signified unto you before. Blessed be God, and the B. Virgin (quoth Lazarus) for this favour & all others we have received from his holy hand, as well which we know not, as which we know. Well (saith the Hermit) that you may have occasion to praise yet more heartily that supreme bounty, I will tell you the qualities of another City, the mother of this, out of the which, he hath delivered you long since, a benefit which you must always have before your eyes. The Pilgrims shown great desire to understand of this City, and her conditions, which the hermit knowing by their countenance said unto them; I will make you the description of this City by her causes and qualities, and if thereby you shall understand it, you will be glad that I have made you remember it.  

The description of a mystiall City.  This City (saith he) is built in the midst of the earth, & yet near unto the Sea, in a marish ground upon great wooden posts; the founder and governor thereof was a naughty and seditious person, who revolting from his King built this City, and made it his retreat and refuge of rebellion, and a den of wicked persons. Instead of walls he hath made great ditches, to the which he hath raised high rampires of earth, such as you have seen, if you remember: and to the end to make himself strong against his lawful Prince, if perhaps he would force him to his allegiance, he made both himself, 
The laws of the world.  and his City vassal to a cruel Tyrant. The laws it holdeth, are, to love none but themselves; to have no religion, & to abuse all, for to prevail in their intentions; to oppress virtue and authorise vice, and namely, pleasure, covetise, and ambition; to love and sow discord, to promise rest and honour, and to yield at last nothing but wind and smoke. Her faith is to betray her friends, and most cruelly to handle and destroy her most faithful servants, which commonly are three great and ancient families of the same blood with those three sorts of courtiers of Merefolly, whom you saw yesterday. And to the end that this town do not rebel, being oppressed and offended with his cruelties, 
An encharmed drink.  he hath dressed a feast of purpose, where he giveth them a certain drink, whereby the guests are so well charmed that they lose the remembrance of all that is past, and believe that all that were killed died in their bed, and that they are happy, and have always a good opinion of their master, if by good chance they be not uncharmed by seeing the perfidiousness & folly of men, which trust unto him, and serve him with so great love for such wages. Those whom you saw even now compass about this house like mad men, are not men, but wicked spirits in the shape of men, who rejoicing in any tragedy acted to their desire, came to see if peradventure they could entrap any one to carry him to the town, and to make him slave to their great master, by the means of their governor. Now there be near unto this City some good men, that enter thereinto sometimes, but as strangers and forennners, and as neither he nor his City doth trust them, so do they trust it as little; and it falleth out well for them. For if they should be made Denizens, or take any right of burgess amongst them, they must needs undergo the same fortune with the natural Citizens. Our King hath purposed a long time to raze it down to the ground, and to cut in pieces these rakehells, but by reason of those good and faithful servants of his Majesty, he hath deferred and temporised hitherto, choosing rather like a good Prince, to pardon many enemies in respect of some friends, than to hurt his friends in chastising his enemies, 
Perea●t amici modo pereant in●mici. vox Tyranni.  which is the humour of a tyrant. Behold my good Brother out of what City you are come, if it may be called a City, and not rather a labyrinth or enclosure of many parks, filled with lions, serpents, foxes, rhinocerots, basilisks, and other savage and cruel beasts. here Theodosius and Vincent remembered again the dream of Lazarus, & all three did highly praise God of this great favour in having pulled them out of so dangerous a place, and they took a singular pleasure, in the narration of the good man; but they did not understand what City he had described, neither did they remember that ever they set foot i● any, that was of such situation, figure, and quality; neither in Egypt, Palestine, nor in Christendom. Lazarus suspected that it was a Parable, and a mystical description, allegorising some spiritual City, and they requested him more plainly to express what City it was. Theodosius and Vincent, who had almost taken all his words according to the letter, made yet more instance; but the Hermit for fear of holding then too long, and the better to prepare their hart and ear, advised them to eat something first, and rest a while; and that the hour of his prayer approached, promising for the rest to satisfy their demand in the morning, if they desired: they took a small refection which served for their supper, and after they went altogether to say Litanies in the Chapel, whence the good Hermit brought them to a little place near his Cell, where there was a table, and certain mats laid upon boards to rest upon; so he left them with his blessing, and retired himself to his Cell, to his accustomed devotions, charging his man, to have ready early in the morning, all things necessary for the Altar. The Pilgrims examined their conscience, took for subject of their meditation, the sermon of the 8. Beatitudes (as they are called) which our Saviour made in the mountain to his Apostles.   

The six and thirtith day, and the sixth of his Return. The Hermit's prayer. CHAP. XV.  
THE Hermit watched all night in prayer, and demanded of God the grace happily to shut up the last period of his mortal Pilgrimage, and to favour his Pilgrims, whom of his good assistance he had sent unto him, that they might perform their course like true Pilgrims, and come at last to their heavenly home and country. He prayed also in general, that it would please him, 
The Hermit's prayer.  to cast forth the beams of his mercy over so many poor mortal creatures, who alured with the baits of the world, and carried with the wind of her vanities, posted unto everlasting perdition  
O Lord (saith he) what is this mortal world, and how great is the blindness of man, 
The shortness of this life.  who suffereth himself to be seduced by such a cosener, taking at his hands straw for gold, and shadows for truth, I have lived 80. years upon the earth: alas, what is become of these years, and all that hath been done since the Creation of the world? They came from nothing, and to nothing they are vanished again, and nothing can I make account of, but of a few hours employed in the service of thy Majesty, if I have employed any well; what is life but a passing shadow, and the pleasures and presents of the world but deceitful vanities.  
In such prayers & desires passed the good man all that night, talking to God in the closet of his hart, without sound of tongue. Lazarus and his compainions were up soon after midnight, and in great silence began their Meditation.   

A Meditation upon the eight Beatitudes. CHAP XVI.  
EVERY one remembered the history of the Gospel which saith: jesus seeing the multitude ascended up into a mountain, 
Matt. 5. 2●  and when he was set, his Disciples came unto him; & opening his mouth he taught etc.  
They noted in these words the signification of some great and high doctrine pronounced in a choice place, in a mountain, as a singular and high Law given by our Saviour, sitting and opening his mouth as the Doctor of doctors, who having heretofore opened the mouth of his Angels and Prophets, openeth now his own and speaketh in person; not to the common sort, but to those whom he had ordained of the privy Council to his providence, the pillars of perfection, and the noble foundations of his Church; and that which they had noted in general in this Preface, they did observe, in every one of the eight clauses which make this sermon.  
The first saith: Happy are the poor of spirit, 
1. The poor of spirit. Lovers of poverty. The humble.  for theirs is the Kingdom of heaven. The poor, not by fortune, but by will and vow; the humble, and that with a deliberate purpose despise the riches of the earth. This doctrine is very high, and altogether a paradox to worldly men, who call rich men happy, and care little for the Kingdom of heaven. The 2. Happy are the meek, 
2. The meek shall possess the earth of the living Psal. 2●. 141.6. Orig. hom. 26 in Num. Bas. in Psal. 33.  for they shall possess the earth. This is the earth of the living. This is also a paradox to the world, who esteemeth above all other, those that have their choler and their hand ready at commandment, and know how to be revenged of their enemies, children and heirs of the earth, but of the earth of the dead not of the living. The 3. Happy are those that weep for they shall be comforted. The world loveth better to laugh in this life, although they should be comfortless ever after, than to bewail their sins here, and after to enjoy the everlasting comfort of heaven. The 4. Happy are they that hunger & thirst after justice, for they shall be filled; the hunger and thirst of this world, is hungerly to seek and desire the transitory goods and honours, that fill, but satisfy not. The 5. happy are the merciful, for they shall obtain mercy; The worldlings are counted magnanimous, if they be unmerciful and fierce, rather seeking to make others miserable, for their particular profit, than to show themselves merciful unto them in their necessity, for God's sake. The 6. Happy are they that are clean of hart, for they shall see God: the eye of the soul is the intention & clean hart; this is the eye which shall see God, the object of eternal felicity, whereof the foul and unclean soul is uncapable. The 7. Happy are the peacemakers for they shall be called the children of God: The lovers of peace & concord shall carry this goodly title, honoured with the mark of their Father, who is God of peace; as contrariwise, they that make only account of war, to sow discord and dissension, shall be called the children of the Devil. The 8. Happy and those that suffer persecution for justice, for to them appertaineth the Kingdom of heaven. This last clause encountreth right with the judgement of men, who put their felicity in the friendship, favours, and countenance of men, and accounteth him accursed that suffereth persecution. jesus-christ therefore opening his mouth hath controlled the false opinion of the world, and showeth how honourable a thing it is, to suffer for the honour of God, and that by his practice fortified the proof of this his paradox, having himself chosen labours, persecutions, the death of the Cross, the top & height of all persecution; & here Lazarus concluded in these words.  
O sweet jesus excellent teacher of truth, and truth itself, 
The prayer.  give me the grace well to understand thy doctrine, and holily to practise it, to be poor in spirit, and rich in thy blessings, and above all, for thy love to suffer the wants and persecutions of this life, and with thee to be partaker of that hire which thy doctrine promiseth in the other.  
Thus prayed Lazarus. Theodosius and Vincent met in many points of their meditation, and all did conceive, 
A sermon of Perfection.  that this sermon was a lesson of Apostolical perfection, containing the doctrine of most high Christian virtues, & the recompense that shall be rendered to every one, according to the measure of their merit. This done they prepared themselues to confession for to receive, for they understood by the Porter, that the good man had faculty of the Bishop to administer the Sacraments, when occasion should be offered. 
Math. 16.21. Rom. 2.6,  He came to visit them in the morning, and giving them the good morrow, he invited them to Mass, which he began having heard their confessions, they received an admirable comfort, to see this heavenly old man celebrate the Sacrifice, and yet more in receiving the body of our Saviour.   

1. The description of the world. 2. Her laws. 3. Her faith. 4. The good mingled with the wicked in this life. 5. Horrible sights. 6. To serve God is a thing honourable. CHAP. XVII.  
THEIR devotion ended the Hermit brought them to the chamber to take a little refection for the necessity of their journey. Lazarus for himself and his companions said, my good Father, we cannot eat, nor drink heartily, except first we may enjoy the performance of your promise, & may see that City nearer, which yersterday you shown us a fare off, and made us wonder at the marvellous qualities you recounted thereof; it is to early to eat yet, neither can we have a better breakfast at your hand, than the hearing of such a lesson. I remember well my promise (quoth the Hermit) & I will acquit myself, but it shall be in walking with you, for I will be your companion some piece of the way, & you shall be so much the forwarder on your journey; giving his benediction, he divided the eggs, which he caused to be sodden in the shell; and to give them example, began himself first. When they had done, which was soon; well (saith he) let us now go on God's name. The porter gave him in his hand his staff of pear-tree to rest himself on, & shutting the door after him, he went out with them, the sun being about an hour high. The Pilgrims were very aager and attentive to hear the exposition of the allegory, which the good Hermit began in this sort. 
The description of the world. S. Aug. 14 the civet. c. 26.   
The City which I have described unto you (my good friends) is the world, the assemby and City of the devil, founded in the midst of the earth; for those wicked persons who make this City, wheresoever they be, they are in the midst of the earth, every part of the earth being his midst, as every line of a Globe in the midst of his circumference. The situation is a ma●ith ground, a place of dirt & mire, ill assured, as her hopes base and uncertain. It is near to the sea; near I say, in qualities, tossed with a thousand winds and tempests, full of dangers of vices and sins, as the sea is of rocks, sands, monsters and such like. 
S. Aug. in Psal. 142.  The founder is Self-love, the eldest son of rebellion. Two loves (saith one Saint) built two Cities: Self-love built that of the Devil to the contempt of God. The Love of God built the City of God unto the contempt of ourselves; and this is founded in heaven in the midst of the Kingdom of God. He of it is that Abel the first member of that City, built nothing upon the earth, 
Why Abel built no city but Cain.  because he was a Pilgrim & Cain the first reprobate and citizen of Satan's City, and of the world built a town therein. This city is a refuge of rebellion, a den of rakehells, enemies to God, and prevaricatours of his law. Instead of walls it hath deep ditches, and great rampires of earth, for that her defences are but bottoms and hills of error and pride. The first founder made himself vassal and tributary to a Titant; for Selfelove, & all the burgesses of that city are always rebels to God, & tributary to the Devil; him they have loved, to him they have bowed their knee, though a tyrant of all tyrants & the most cruel that ever was; & seek help of him against their God.  
The fundamental laws of that City are those five I touched before: the first, for each man to love himself, 
The laws of self-love and the world  and every thing for himself: for the humour of the world & worldly men, is to affect only their own particular profit, having clean banished out of their hart, the love of God, and their neighbour. The 2. to have no Religion, to use and abuse all for their temporal commodity: this is to too much verified by the experience of all the children of this world, whose common custom is to make Religion a pretext of their designments, and to make use of the name of God for their own glory; very hypocrites and sacrilegious impostors. 
To have no Religion. To authotize vice▪ and disgrace virtue.  The 3. to cast down virtue, and set vice aloft; according to this law, the world praiseth those that live in delights, as most happy, and the pleasures of the body, as the joys of felicity. It commendeth the covetous as prudent, to advance & further their own affairs. It boasteth of the ambitious, calling them men of valour and courage, and therefore it is, that this City is filled with the brood of these families, 
To sow discord.  all great courtiers of Merefolly. The 4. is to love and sow dissension, and to entertain subjects with false reports, calumniations and other malicious means, thinking that by their discord and debility, their estate should be strong and firm. And as the Kingdom of God is peace and charity, and his spirit is to nourish and maintain peace, so the Kingdom of the Devil, & the estate of the world is trouble & hatred, & the spirit of the world is to make discord when there is question to do evil. 
To promise riches.  The 5. is to entice & deceive men by the promise of riches & honours, which pass & vanish: so many abused do perceive, when they come to die, though late, that all they have gotten is but shadows & dreams. 
Psal. 75.6.  The rich men (saith David) have slept their sleep, & in the end found nothing in their hands. They have passed this life as a dream, & resting themselves on the saffran bed of their riches, and at the end have found their brains troubled with fumes, their hands empty of good works, & their conscience loaden with sins. These are the laws of this world and of this City.  
And as her laws are but disorders, so is her faith perfidiousness, & her end nothing else but to ruin her acquaintance, and to send them to the slaughter that serve her best, and are most faithful unto her: will you see this? Cast the eyes of your memory, upon the histories of all ages passed; how many gallants hath she precipitated into confusion, after they had a while run the race of their vanity in the sight of men? How many hath she most miserably strangled, that had to her performed most faithful service? Was there ever any that more honoured or better served her, than the Assuerus, Caesar's, Alexanders, Pompey's, Nero's, Diocletians, Decians, and other like Princes and Lords of her Court, great admirers of her majesty, sighing, seeking, nor breathing any thing else, but her greatness; hath she not made them all dye death everlasting? Thousands see this at every moon, and every day, but the world is such a cosener, that it bereaveth mortal men of their senses, and men are so foolish and simple that still they suffer themselves to be seduced by her gaudies, & present delights, so that they honour and serve her as their sovereign Lord, not able to open their eyes to behold either the misfortune of others, or their own danger, nor their ears to hear the voice of the justice of God who threatneth them; 
The good mixed with the bad in this world  and persever in such sort until they be overwhelmed in the ditches of their enemy, without help or hope ever to come out. Now God, who is our sovereign King will ruinated this City, & raze it to the ground; for he must judge the world & drench the obstinate, but because there be diverse of his own servants amongst these sinners, as of Lots in Sodom, he doth not yet exterminate the world, but expecting in favour of the good, and by patience inviting sinners to penance in the time of mercy, not to incur at the day of judgement, the severity and rigour of his eternal justice. This is the City of which I told you yesterday, & out of the which by the grace of God you have been long since sequestered, and shall be yet more, if you be good Pilgrims, as I esteem you. Thus did the Hermit expound his Allegory, often looking up to heaven and sighing. The Pilgrims heard him with great attention and contentment, & their way seemed short. Lazarus seeing him hold his peace, said unto him. My reverend Father, you have set before our eyes, a wholesome picture of the City of this world, and of the vanities of worldly men, & you have bound us in eternal benefit: we desire to be bound unto you also for your prayers, and to obtain for us of our Lord, that as he hath already drawn us from the snares of this deceiful world, so that he would give us grace to persever unto the end in his love and fear. He will do it (saith the Hermit) do only what is in you, walk on every day from good to better like good Pilgrims: be perfect before him, and you shall come by God's grace to your desired country. The B. Virgin whom you serve will help you with the assistance of her prayers, the holy Apostles, our good Fathers the Hermits, S. john, S. Paul, S. Anthony, S. Hilarion, S. Bruno, and others who have trampled upon the world with the feet of constancy, living in the deserts as Pilgrims upon the earth, will procure you aid happily to finish your course. You have yet some way to dispatch and some crosses to endure, you shall pass not without pain and travail, but with the profit of your souls. As for you Lazarus, you shall be lamented of many, and your funerals shall be kept before your death, and those that shall most mourn for you, shall be most comforted in your fortune; and that you may the better remember what I have foretold you, keep this; and gave him a little paper folded like a letter, containing these four verses.  
At that fair Day, the last which you desire,  
Two dead revived without death shall each other see;  
And being seen, after their funerals kept,  
Shall to the world then dye, to heaven revive.  
As the Hermit said these things, and they entered further within the wood a great lion came upon them with most terrible roaring: the Pilgrims and the good porter were seized with an extreme fear, and Lazarus thought this had been the day of his funeral: but the Hermit knew presently, that it was the Devil in likeness of a lion, he made the sign of the Cross, and the lion vanished. Then they came to a little Oratory of S. Anthony, whither this good old man was wont to walk his station; where kneeling down, and saying Pater noster, and Aue, and demanding the intercession of the Saint, he advertised them, to take the right hand when they were out of the wood and to lodge if they could, at the Convent of the Charterhouse monks called Bon-heur, 
The Convent of Bon-heur  which was six leagues of, and weeping he kissed them all three, and bade them farewell with his benediction, as they did him and his companion with a thousand thanks. After they had done the devotions 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 upon the verses written in the paper. He thought that his funerals should be the lamentation of them who would be grieved that he should dye to the world, in leaving it, and that the same afterward should be comforted; but he was troubled to penetrate 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 heaven after they are dead upon earth: such a sense did he find, for these four verses. When they had walked somwhile without saying a word, they began to discourse of diverse things pleasant and pious. Vincent had always ready in his mouth, some pretty jest and often touched Theodosius, and so they marched all that day without disturbance, but at night they found themselves in a peck of troubles. For being entered into a great forest, wherein they thought to have seen the Convent of Bon-heur, and having entered a good way in without finding any issue, after many turnings and returnings, they were overtaken with night, and must needs stay, whereat they were much amazed, for they were very weary and faint, and had but one loaf and a little wine left; and which troubled them most was, that they found themselves in this solitary forest in evident danger of wolves and other wild beasts. So upon their knees, they commended themselves to God, and the glorious Virgin, to S. john Bapt. S. Anthony, S. Bruno, craving their help in this necessity. In praying they seemed to hear a voice saying: Get upon the tree. There were hard by diverse great Oaks, and two especially very commodious to rest upon, and easy to climb; they chose one: Lazarus first made Theodosius & Vincent ascend, and helped them with his shoulders, and bade them tie a cord which they had, to a high branch of the tree to help himself up after them; he reached them all their three staffs, and holding the cord he mounted last, clasping and climbing very nymbly: they placed themselues as high as they could, about 20. foot from the ground, and found many branches of the greater boughs, which served for forms to sit or sleep upon without danger: they eat a little bread they had and some pears, and drank the little wine was left in their bottle. The repast ended, Vincent said; now behold we are lodged at the sign of the oak & the Sar, upon a higher stage iwis by much, than we were four days since in the green castle with the hare. But if it raineth what shall we do? We will do (answered Theodosius) as they do in Normandy. And what do they there, replied Vincent? They let it rain, quoth Theodosius. After such pretty devices of honest recreation, they said their Litanies by hart, made their examen of conscience, said their beads, and commended themselves to the protection of God, the B. Virgin, and of their good Angel, with the best devotion they could. It was about two hours after sun set, the sky was very clear and many stars did shine; the moon was in the first quarter, so that they might see reasonably in the shadows of the night. Theod sius and Vincent slept, but Lazarus never shut his eyes, but took singular pleasure in the present occasion of suffering somewhat for the love of God: in beholding the heavens and stars, he drew matter to admire and praise the Creator of those goodly creatures, which he beheld with great attention, 
Psal. 18.1.  often repeating in his hart, the words of King David: The heavens do declare the glory of God, and the firmament doth show the works of his hands: he saw the sign of Libra, & that of the great Serpent, approaching toward the south, which shown that the sun being then in the 21. degree of Taurus (for it was the 11. of May) had already dispatched half of his course under the horizon of the Antipodes, and that it was about 11. clock. 
A horrible spectacle.   
As he was fixed in the consideration of these heavenly bodies, there was presented before his eyes, a horrible spectacle: for he saw by the moon light, a man accompanied with a woman, who carried in the air, lighted like two flying owls, under the oak next to the Pilgrims. This fellow having made a great circle with a wand he had in his hand, mumbling certain words, which he seemed to read in a book, he caused to appear also two other women, with a Goat of a monstrous bigness and falshion, carrying betwixt his horns a light candle which seemed to be of some black stuff like pitch, the light burning blue & somewhat blackish; in the same instant he saw arrive diverse persons men and women, young and old to the number of 66. every one bringing their candle, which they must light at the goat's candle, doing him homage, and kissing under his tail. Lazarus perceived straight, that it was an assembly of Sorcerers, remembering what at other times he had read and heard; remembering withal that it was Friday, a day which the Devil detesteth above all other, and dishonoureth all he can, and namely by such assemblies, 
11. a number of ●ll signification and a mark of sin.  as the Church doth honour with holy ceremonies, to be a memorial of our Saviour's victory gotten against these infernal troops: the hour was also suspicious, for at eleven of the clock in the night (a number of misfortune and a mark of sin) the Devil hath a custom to do his solemn abominations, and the number of persons 66. that is 6. 
S. Aug. l. 15. de ciu. c. 20.  times eleven, did agree to that of the time. Theodosius & Vincent slept, not seeing any of all this. Lazarus commended himself and them, as heartily as he could to God, the B. Virgin and their good Angels, & consulted with himself whether he should awake them or no; & he concluded that it was best so to do, that they might set themselves to their prayers: so he jogged them softly, but never were men so amazed as they, when their eyes were open, and saw so many candles and folks: they beheld that foul goat that lead the dance, drawing his dancers in a ring, skipping about with their back one against another. At the end of the place one, upon a bank raised of earth as upon an Altar, made a sacrifice in derision (as may be thought) of that which is done in the Church of God. Vincent would have cried out, but Lazarus stopped his mouth with his hands, and bade him in his ear commend himself to God and sit still. And although neither the Goat, nor his Synagogue took any heed of the presence of these Pilgrims (as God would have it) yet they felt the effect of their prayers: for they could not perform to their mind their charms and abominations, and stayed many times looking about, if they could discover any person, that might trouble them. At last the goat listing up his head perceived the three Pilgrims upon the Oak: all the dance was dashed, and all their action at an end, and suddenly he dispatched unto the oak three of his troop, to whom he gave the figure of Wolves, who came strait to the eight of the tree, lifting up their heads towards the Pilgrims. The Pilgrims looked down sadly upon them again without saying word, not thinking that they would come up to them: but when they saw them climb like cats, and come almost to reach them, they suddenly made the sign of the Cross, & all three cried out together as loud as they could, jesus Maria, at which voice the wolves fell down upon the earth like three sacks of corn, and all the assembly vanished, leaving behind them a smoke & stench most horrible, as if the plague had there burnt all the rags of her infection. Then said Vincent, never in my life was I so high mounted to see such dance, and such a parliament meeting of states or holding of estate, and if we be out of danger, I will say we have scaped fair. I hope saith Theodosius we shallbe acquitted of fear. We must not doubt (saith Lazarus) for we are in the protection of him, who bridleth the fury of these rebellious spirits, and without whose permission they can do nothing: the issue of this spectacle may show us how weak they are against the children of God, for there were diverse devils in company, & 66. persons besides, against three poor unarmed Pilgrims, and they could not bear the sound of the name of jesus, & his glorious Mother; but alas in what estate are those poor wretches, that by their own sin and folly, have enthralled themselves into the chains of so detestable and shameful slavery. 
To serve God is honourable.   
O my brethren, what difference is there to serve our God, and to follow the abominations of this infernal goat? How will he handle them when he shall have them his slaves bound in his eternal prisons, seeing he doth use them so ignominiously, whilst they attend to his service? As Lazarus said this, and all three gave thankes to God for their deliverance, they heard a bell sound as a fare of, which was the ringing to matin's, at the Convent of Bon-heur a league and a half from that place: they thought it was the bell of some Church, but knew not of what: they were glad thereof & slept a little: when the day began to break, and that the star of Andromades began to appear above our Horizon, Lazarus awakened his companions, advertising them that it was time to be walking. Theodosius and Vincent came down first by the rope, and Lazarus last, having tied it with a running knot, that he might pull it down after him. They hasted to see the place where these wretches had held their Sabaoth, there they found certain gobbets of flesh roasted black, of bread, & fruits, which was the provision of their banquet: also a chalice, and patten of silver, certain candles of black matter and stinking, some what like Pitch, a slice of a Turneppe made black, about the bigness of an host; two papers, in one whereof was written Hezares, and some other barbarous and unknown names, which were the names of Devils. 
Hezares.  In the other was a Catalogue of the officers of this Hezares, and what every one should perform in his service, 
The works of witches.  which were, to empoison, bewitch, destroy the fruits of the earth, make folks sick, and to heal them, or such like things, by charms and characters. They found also a wolf's skin, and a piece of a parchment unfolded like toil d'oignon, and some grains of frankincense, and other such abomiable trash; some they cast away, and some they carried to burn at their next lodging; Vincent loaded himself, little knowing what imaginations that burden would breed him. Theodosius took the chalice and the patten, and wiping it with leaves, put it in his bag. It was full day when they began to walk, and said their wont prayers for their journey. After every one set himself to meditate a part; the subject of their meditation was of the Passion of our Saviour.   

The seven and thirtith Day, and the seaventh of his Return. 1. Of distraction and evagation of the mind in prayer. 2. A Meditation of the Passion of our Saviour. CHAP. XVIII.  
THE Pilgrims walked and meditated in the morning in great silence but with much trouble, for they felt no gust of devotion in their soul, 
Evagation of spirit.  and the more they forced and endeavoured to penetrate the mystery they had undertaken the more they found themselves dry and distracted, and which troubled them most, was, the matter of their meditation deserved much devotion. So every man examined his conscience, to find out the cause of this dryness and evagation of mind, without discovering so much one to another. Yet Lazarus perceived somewhat in the countenance of his companions outwardly, that all went not well within, and laboured for his part to follow a good thread of his meditation, but when he saw, that it went worse and worse, 
The Devil's craft to trouble prayer.  he perceived it was an assault of those malicious spirits, who incensed by the shame they received in their Sabaoth, do revenge themselves as well as they can, sending these wasps and flies of distraction into the fancy of them who shamed them, and he remembered the importunate flying of the birds which flittered about the sacrifice of Abraham, and which Abraham drove away with all his force and diligence; after they had walked a mile, & the hour of meditation expired, 
Gen. 15.11.  Lazarus addressing himself to Vincent: Well my brother, quoth he, how goeth your meditation? Nay ask me rather (quoth Vincent) how goeth my distraction; for my meditation hath been but a continual mosaical work of pieces of fantasy ill hanging together: When I would have though of mount Caluary, the mountain Atlas came into my memory: when I would have stuck upon the strains of our Saviour's torments & his patience, my fancy was carried to the candles of their Sabaoth, & to other foolish imaginations, & I wot not, if this trash I carry in my bag do work me this evil, for I felt not a long time, so little comfort in a meditation, specially upon so worthy a subject. Lazarus comforting him, we must not (saith he) seek our own ease & pleasure in the bitterness of the Passion of Christ. I seek at least (quoth Lazarus) to be attentive, to that I would meditate. I see (quoth Theodosius) that I was not vagabond all alone: were you distracted too (saith Lazarus?) much more than Vincent I doubt me, quoth Theodosius; well God pardon us our faults, replied Lazarus, & give us of his grace; I have had my part of affliction also, for I could meditate nothing to the purpose no more than you: It is God's providence to let us see, how little we can perform of ourselves without his help, to the end to humble us in the acknowledgement of our nothing: but let us not lose courage for this, for if having done our diligence to prepare ourselves, we have not tasted the sweet honey of devotion, we shall in humbling ourselves find the profit of the sour, which is more to be desired; for humility is more profitable and necessary to him that prayeth and more pleasing unto God than spiritual sweetness; 
Humility better than sweetness of devotion.  and if the Devil in despite of being driven away by us this night, will revenge himself by these mists which he casteth into our fantasies (God permitting him for our exercise) he shall yet receive confusion by our patience and profit. Discousing in this manner, they came unto the Convent of Bon-heur, about six a clock in the morning; this was a Convent of Chartherhouse Monks living in great austerity, and perfection of life, straight observers of their rules, and great lovers of hospitality, and specially Dom-Prior, who was a holy and venerable old man, and very devout to our Lady of Loreto, as all that holy Order is. This Convent was situate at the going out of the forest, having many little houses round about it, where dwelled such good folk as had dedicated themselves to the service of God in that house, called Oblati: one of these saluted them, and said unto them, Messieurs you shall make very glad Dom-Prior, & all the Religious within by your coming.  
The Pilgrims saluted him again courteously, and entered with him into the Church, where they song Prime, presently after to celebrate high Mass, Dom-Procurator being advertised of their coming, came to entertain them with a contenance full of kindness and courtesy, and brought them to the guests chamber. Lazarus delivered him their letters patents from Loreto, which he would not see, taking their honest countenance for a sure Patent: he embraced them all three and said; My dear brethren, Father Prior giveth you the good morrow, he hath commanded me to come entertain you, you are all three heartily welcome; your coming will bring joy and good fortune by God's grace in recompense of the displeasures we have had these days passed, with thiefs and sorcerers. Good Father (saith Lazarus) Dom Priors charity and yours doth not stay long to show itself in our behalf. It is we that come to the Convent of Bon-heur, there to receive good hour and fortune, and comfort in your devotions; we bring nothing but matter of pain: but do thiefs and sorcerers trouble you also here as well as Pilgrims? To our great pain, answered the Religious: they have rob our Church and spoiled our fruits, and done us a thousand damages, and but yesterday we took a man whom we thought to have been of that company, but we will talk thereof afterward; now let us go eat something. Good Father answered Lazarus we have no need, for we have not come fare, and it is early days, we pray you permit us to go pray a little, and hear Mass first of all: he urged them no further, thinking they had rather dine at a good hour, and having laid up their bags, he brought them to a Chapel, where they resumed the points of their meditation. Lazarus went on in this sort.  
My Redeemer and Lord, 
Of the Passion of our Saviour.  thou knowest the trouble we endured this Morning, restore to us, if it please thee now, the joy of thy salvation. I enter into the meditation of thy doleful Passion and death, that great and admirable exploit of thy infinite mercy: open to me the gate of thy grace and light that in this act I may see the heavenly signs of thy greatness. I behold the mountain of Caluary, the mount of dead men's sculls, the sepulchre of our grandfather old Adam, and now the field of thy fight. O my Saviour, who art the second Adam without comparison more worthy than the first, a mountain made infamous before, by the burial of many malefactors there executed, 
Psal. 50. S. Amb l. 5 ep 19 S Aug. serm. 71. de temp. ●  to be afterward the house of glory, and refuge of devotion by thy death, covered now with people enraged, who persecute thee with their hands and tongues, and by all manner of hostility, cruelty and blasphemous outrages, one day to be the seat of a magnifical Temple, where thou shalt be adored.  
I behold thee O sweet Lamb, hanging upon the Cross betwixt two thiefs. Alas: what parity betwixt innocency and robbery? What doth the lamb with the wolves? Is it to make of a thief a faithful servitor, or of a lamb a wolf?  

The death of our Saviour foretold.  I behold thee now, O my Lord, and turning the eyes of my memory upon the ancient mystery of thy house, and the old Prophecies of thy great book, I perceive that long before thou didst give the figures and news of this death, for gage of thy ancient love towards the poor family of Adam; and for a preparation and disposition, 
By Sacrifices and figures.  to the perfect belief of thy wisdom and bounty, all the Sacrifices of the law of nature, all those that Moses used in the bodies of beasts, did foretell unto us that which thou hast offered in this mount on the tree of the Cross. Moses' stretching out his hands across on the top of the mountain, 
Exod. 17.  and by secret inspiration furnishing the Hebrews that were in fight, of force & succour, made a shadow of this truth which thou fulfilest now. 
Esa. 53.  Thy Prophet foretold that thou shouldest be reckoned amongst thiefs, thou wert crucified betwixt two thiefs, yet put behind thiefs, 
Psal. 68  and more unworthily used than they all. David complained that they gave him gall to eat, and vinegar to drink; but himself never received such usage at the jews hands: but it was thou, O sweet Lamb, the true David who didst taste the bitterness of this gall, & the sharpness of this vinegar. 
Our Saviour tormented over all his body.  The same Prophet said, that they had numbered his bones; of thee he did speak, for he beheld with his foreseeing and Prophetical eyes, thy precious body, stretched out upon the Cross with such violence, that men might tell thy bones, and there was no part or member in thee, which had not his proper torment. Thy skin was torn with the stripes of the rods; thy head crowned with thorns; thy feet and hands nailed; thine eyes stricken with the sight not only of thine enemies, but also of thy friends, and namely of thy sorrowful mother, whom I behold at the foot of thy Cross, 
Our B. Lady at the foot of the Cross.  and whom thou seest also stricken in her soul, with that sword of sorrow, which good old Simeon did foretell; thou seest her alas with an eye watered with tears and blood: these are the torments of thine eyes. Thine ears are beaten with the blasphemies and mockeries of thy persecutors; thy hart is afflicted with our afflictions; thy back loaden with the weight of our sins; and finally David did foresee thee in the light of his spirit which knew things to come: he did contemplate thee in this Cross oppressed with torments and filled with reproaches, as a man forlorn without all help or force, The reproach of men, and the refuse of the people; who preferred a murderer and a thief before the author of life; a man who was thought to be forsaken and abandoned by God: there hence it is that thy grandfather wrote that verse, which thou camest to pronounce, O sweet Redeemer: My God, my God why hast thou forsaken me? words that very emphatically do declare the rigour of thy affliction, 
Deus D●●●meus Psal. 21. Math. 27. Marc. 15.  and with a divine eloquence dost represent thee as forsaken of God: yet by interrogation without affirming; in appearance and outward show, not in truth: For God had not forsaken thee, yea he hath nothing so dear in heaven or earth as thee his only Son, which he testified at that time, by the dole and mourning of the whole world, when he commanded the sun to eclipse, when he made the moon lose her light, the earth to tremble, the rocks to rive, the graves to open in sign of thy griefs and sorrows, and in detestation of the malice of thy tormentors. 
Why the death of our Saviour was so long before figured & foretold.  It was therefore the enormity of thy torments, which these words declared, and not any forgetfulness of thy Father. here suffer me, O my sweet Saviour, to ask thee, why thou didst cause the tenor and form of so many torments to be so lively expressed and foretold, and why thou wouldst endure them? Hast thou foretold them, to prove thereby that thou wert God, & that thy death was not by chance, but a voluntary charity, a designment of thy wisdom and infinite bounty, towards man, made long before hand, a mercy projected in the closet and counsel of thy Eternity: for who could so particularly foretell so many and so diverse actions, happened in this tragedy that knew them not? 
Only God perceiveth & foreseeth future things. Esa 41.13  And who could know them, being so remote, and so unlikely but only God, but thyself to whose eye all things are present? And who could have believed, that thou wouldst love us so soon and so happily, and wouldst endure so much for us, if thou hadst not given us advertisement before hand, of all that thou didst suffer upon the Cross?  
But why wouldst thou endure so much, O the Redeemer of my soul, yea why wouldst thou suffer death or any pain at all, seeing to the Redemption of man, it sufficed that thou wert made man, 
Why our Saviour suffered so much.  though thou hadst suffered nothing, but lived in the glory of a rich King, in commanding the whole world, and taking homage of all thy creatures, which is due unto thee by all titles of sovereignty? Why O Lord making thyself man, wouldst thou abase thyself under our baseness, after thou hadst left all; and instead of riches, pleasures and honours, didst choose poverty, pain, and humility, & didst lead a life which was nothing but a continual penance, thou wouldst besides suffer death, & the death of the Cross, that is most bitter in griefs and anguishes, most cruel in torments, most shameful and ignominious in injuries, a death armed with the fury of all the powers of hell, irritated with all the vices conspired together of all notable sinners, Kings, Princes, soldiers, judges, Priests, & all sorts of people wicked, 
The 1. cause, to show his love to his Father. The 2. to show his love to man.  & proper to perform an exploit of enormous cruelty? Why O Lord hast thou chosen this thorny way? And this field so full of asperities? Is it to show thy exceeding love to thy Father, suffering for him in our behalf, whatsoever could be suffered? For it is the touchstone of affliction that maketh the sure proof of firm friendship to any man. Or is it moreover to make man see the treasures of thy charity towards him, sparing nothing for his salvation; not only making thyself poor to enrich us, infirm to fortify us, little to exalt us, but also giving thy life, the most precious gift, which a man can give for his friend, and undergoing death with a thousand torments, to deliver us from eternal death, with a plentiful & abondant fine of propitiation paiable to the divine justice; and therefore the same Prophet said, that with our Lord is mercy, and with him is found plentiful Redemption. Hast thou not suffered so much to make man see the enormity of his sin, 
Psal. 129.  which must needs be purged with so precious a life & painful a death? 
The 3. cause to show the enormity of sin.  My sins then are they that have lifted thee upon the Cross, they have torn thy skin, they have crowned thee with thorns, they have nailed thy hands and feet, they have entertained thee with gall and vinegar. O than my soul, sinne no more, for thy sins are the cause of this parricide; bring no more forth the butchers of thy Redeemer after having received so many signs of his favour towards thee. Finally, O gentle Lamb, hast thou undertaken and suffered this painful and ignominious death, To teach thy children how they must suffer; 
4. To give us example to suffer.  Giving them an excellent pattern of thy life, & of thy death to imitate and to suffer for the honour of God, and to carry his Cross? For seeing the head & captain is the foremost in the fight and assault, seeing the King is the first, & hath the greatest part in pains and punishment, who can doubt but that his servants & soldiers must fight also, and the subjects suffer to the example of their Prince? 
To the deceived.  And they that will not carry th●ir Cross after so great a Lord, who content themselves with his suffering, & say that his torments are sufficient without ours, who will eat and drink, sleep and sport upon the earth, and be at last hoist up to heaven without victory and without combat, are but monstrous members, quickened with a lazy spirit and not by this valorous head, cowardly soldiers and faint-hearted, treacherous and impudent subjects, ignorant of the law of God and of virtue, unworthy of the name of Christians, and of the reward of heaven, and most worthy of pain and confusion everlasting. Never let me O Lord be one of that number: and how can I be? How can I fly from travel, and the Cross, knowing, beholding and contemplating my head, my Captain, my King nailed on the Cross, fight for me against mine enemies upon the Cross, crowned with thorns, torn with stripes, drunk with vinegar, fed with gall, filled with reproaches? shall I be so cowardly, so treacherous, so perfidious, to have any such thought?  
Give me therefore a part, if it please thee, O Lord, of thy Cross, 
The Prayer.  and of thy cup; and as great as thou shalt think good, that I may be thy soldier under good ensigns, under the ensign and banner of the Cross, that I may glory in thy Cross in carrying mine own; that the pain, bitterness, and shame of thy Cross, may be my rest, delight, and glory in this world, and the meditation of thy Cross a continual spur, to follow thee carrying my Cross, to the end that when thou dost recompense the lovers of thy Cross, I may have part of the felicity, which thou hast gained for us by the Cross.  
Most happy Virgin, present, if it please thee, this my request unto thy Son, 
To the B. Virgin.  thou that hast been blessed above all women; and above all men and women hast felt the sour and sweet of the Cross, and who hast received an immortal recompense, above all mortal creatures, that my request by thy favour may be granted, for the honour of him, who hath given thee credit and authority, to obtain all thou demandest for the good of thy Pilgrims and Devotees.   

1. Gratian accused. 2. Folks transformed. 3. Gratian known. 4. Tables of Religion. 5. Bageville. 6. The desires of a devout soul. CHAP. XIX.  
THIS was the Meditation of Lazarus that he made with great feeling of devotion, 
Gratian transported and accused.  as also Theodosius & Vincent for their part, and it seemed to them that the goodness of God had multiplied their consolation, in that measure they suffered before bitterness and trouble, with the mists and fantasies of their distraction. As they had ended, Dom-Prior was ready to begin high Mass, which being ended he forget not to go entertain the Pilgrims, whom already Dom-Procurator had brought to the guests chamber. After he had embraced them & demanded certain questions about their journey of Loreto, and understanding how they had passed Mondevill upon the day of their triumph, where they met almost by miracle one good man, amongst so many bad called Gratian, a merchant by his trade, he would have brought them their breakfast, but understanding by Dom Procurator that their dinner was in making ready, he continued to entertain them still, and told them that even than was in the mouth of all the Convent, that the wednesday before they were rob by a Sorcerer as was thought, of some sacred vessels, & amongst the rest of a silver Chalice, and that one of the thiefs was found that day in the garden, who notwithstanding denieth stoutly himself to be any such man, though he confess himself a sinner, and that so frankly & fervently, that he doth verily persuade us that he is an honest man, and that he was transported hither by some good Angel: what think you my brethren of this prisoner then? Good Father (saith Lazarus) he is a good thief, and a good sorcerer if he say truth▪ we must see and hear him to give our opinion; perhaps we may bring some news of the thief, and also of the chalice: for if I be not deceived, we have brought the thief that took it, and showing him Theodosius, this Pilgrim (saith he) hath it in his bag; but that which I commend much in him, is his good will to make restitution, but I pray you be good unto him and show him mercy. Dom-Prior smiling said, he shall not need seeing he is in so good disposition. I thought not (quoth Theodosius) to have been discovered so soon, nor see may bag in danger to be rifled, though indeed I thought upon my conscience and the chalice too as soon as Dom-Prior complained of the theft; but that you may see farther that I am an honest thief, I will restore unto you also a Patten stolen (as I think) with your chalice. But if it please you make Lazarus first recount how the matter happened this night, and you shall hear a story, that shall as much astonish you, as th● chalice doth rejoice you. I pray you then heartily (quoth Dom-Prior) tell it us; except you had rather defer it until after dinner. Father (saith Lazarus) I had rather it were now, I will dispatch it in a word. Nay not in a word (quoth Dom-Prior) but rather tell it at your leisure, with all the circumstances of the history; and as he was about to begin, the servants with Dom-Procurator, set their dinner upon the table: I see well (quoth Dom-Prior) that dinner will go before your discourse, and it is good reason for the words shall be more strong, and I will cast the reckoning for you of purpose, I will bring you in the reckoning by and by. Having washed and said grace, he caused Dom-Procurator to sit and bear them company: when dinner was done & grace said, Lazarus made narration of all that had passed that night with such a force and weight of words, that Dom-Prior, and Dom-Procurator seemed not to hear but to see present, an assembly of sorcerers, in the midst of the wood, & hearing him tell of the wolves climbing up the Oak, they were ready to cry out for fear, but when they understood that they fell to the ground, and that their Sabbaoth vanished, as soon as the Pilgrims had pronounced the names of jesus & Maria, they began to laugh. Lazarus having ended his story; you have heard (saith he) our fear: now you shall see our booty, and therewith desired the servants to bring in their bags, out of which Theodosius took the chalice and patten, and presenting it to Dom-Prior; Lo (saith he) my Father, the testitution I make of your goods. The good old man knowing it was that which they had lost: verily (saith he) you restore truly what you took, and you pay liberally for your reckoning: and if we have always such thiefs as Sir Lazarus bringeth us, we shall be sure to lose nothing. This is not all (quoth Lazarus) our fellow Vincent hath yet some fine things, and made him draw out of his bag his witchery trash. When Dom-Prior saw the paper wherein was written the name of Hezares, the distribution of offices and the rest, O (saith he with admiration) how cruel is this enemy of mankind and how abominable are those who serve him in his cruelties?  
But to what use think you, was given them this wolves' skin? 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 gives it unto, and that take it with a band of friendship, that they altogether seem to themselves wolves, and do indeed assume diverse of their qualities, as going on all four, and going like other wolves to hunt, specially for little children, a prey for the rage of this infernal wolf, who hateth cruelly men, and specially little innocents, whom jesus-christ loveth most tenderly, against the which this Antichrist setteth in fury these his wolves, who not only do take the inward feeling of the wolves, but also do outwardly so appear to others, even as Nabuchedonozor thought himself a beast, 
Dan. 4.3.  and seemed so also to others; and that woman of whom Palladius writeth, 
Pallad 〈◊〉 cap. 19  who seemed to be turned into a mare, and seemed so to every one but to S. Macarius, who having prayed and cast holy water upon her, made the charm 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, whom in old time men falsely believed to be turned into wolves, or other beasts, 
It is not in the Devil's power to change one creature into an other.  for it is not in the power of the Devil to change one creature into another, specially man; for so his soul must dye, and the wolves or some others soul succeed in the place, which is impossible, man's soul being incorruptible and immortal. It is therefore witchcraft and illusion, and we must think that those wolves which came towards you upon the oak, were men transfigured in that sort, by the touch of this skin, or by the means of some other superstition, and that they were hurt with the fall they had, and who so could find them, should see that they carry the mark thereof. My Father (answered Lazarus) this is very true, and I will show you a shadow of the effect of this charm, and that is, that beholding my companion that carried it, me thought sometimes he looked like a wolf, but very slender & inconstant, & vanishing as soon as it did appear. Vincent taking his words, verily (saith he) you make me bold in good company, to tell my foolish thought that held me all this morning; when I did or endeavoured to meditate, still me thought I was a wolf, and I doubt there was some secret charm in this ill favoured stuff that I carried in my bag, which I signified unto you covertly, when I told you that I thought my distraction c●me of my carriage. But good Father can this skin have such force to alter the imagination and sense of men in such sort? 
How the Devil altereth men's senses.  Son (answered Dom-Prior) it is not the skin that bringeth forth these illusions, but rather the secret hand and malice of the Devil, having as I said, a natural power to trouble our outward and inward senses, if otherwise he be not hindered, and make things seem of other figures than they are indeed; but he useth and abuseth creatures, and helpeth himself with the skin of a wolf, with the head of a cat, with latchets of the lion's skin, with Virgin-parchement, and with other such things as you found under the Sabbath oak, & putteth such stuff to work, by ceremony, and affected malice, the more finely to deceive men, and to entertain them in their superstition by these visible things, and to induce them to greater sin, making them abuse the creatures, against the honour of the Creator, to be honoured himself in them. But we have spoken enough of sorcerers, will you now go see our prisoner. 
Gratian known.  Good Father (quoth Lazarus) your good & grave discourses have enchanted us, 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 entering said unto him. Lo my friend, these good Pilgrims come to see you. The prisoner as soon as he saw them, cast himself upon Lazarus his neck, who at first knew him not, and crying out, O happy meeting (saith he) Sir Lazarus! Lazarus looking on his face, and beholding his attire, cried also, O my good friend, are you here? Theodosius and Vincent embraced him with the same affection. Dom-Prior, and Dom-Procurator, & all that were present were astonished considering these entertainments, not knowing the cause. Lazarus beholding Dom Prior; Father (quoth he) know you that this is the great good man Sir Gratian, whom we left four days since at Mondevill. Verily (saith Dom-Prior) I am amazed and glad both of so happy a meeting, and of the testimony you give to him, whom we held for a false lad. God forgive us if we judged ill, and Sir 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 judge within, but only by the exterior, and are many times deceived Good Father (quoth Gratian) if you have esteemed me a sinner and a thief, you have judged right of me, for I am both; not for having stolen any thing, but for that I have often & grievously transgressed the law of my master, 
Every sinner is a thief.  often with held his interest and rents, which I ought him of the good which I had of his, and ill employed the money of his grace, and finally I have been a thief in so many points as I have received commandments and commodities from him: and therefore he is offended with me, and hath beaten me, but as a Father, striking me with the rod he is wont to chastise his children withal, showing me mercy even amidst the blows of his justice; for verily he hath taken from me all my temporal goods, wise, children, and all the hope of my house and old age; but he hath given me in lieu of all this, means to save my soul and gain heaven, giving me the mind to mend myself & do penance for my sins, as I declared but four days since to Sir Lazarus here, and was ready to put it in execution; when the good Angel of God (as I beblieve) carried me to this house of Bon heur, by that means delivering me from the danger I incurred that day that you p●ssed that way Sir Lazarus. For as the sports were ended, and that all the world was busied in making good cheer, some wicked Citizens driven with rage and envy against them, that had won the prize, and against the Magistrates, that by pa●sicke sentence had adjudged it them, set fire to the town house, and raised in this public flame a most cruel sedition against the Citizens divided amongst themselves▪ I found myself besieged in a lodging hard by the house, with diverse oth●● merchants whom they sought to kill, and had already broken down the doors to enter: finding myself thus betwixt the fire and the sword, without means to escape a miserable death, I had recourse to God with all my hart, making a vow to him that if it would please him, to deliver me from the danger of this doleful day, I would not defer to dedicate myself wholly to his service: and I was heard, for I had no sooner pronounced this vow, but I felt some body, without seeing any, that seized on me with great violence, and carrying me in the air brought me hither in an instant, into the orchard where I was found the last wednesday. Therefore if it be God that hath given me will to do well, if it be he also that made me be thus carried to follow his counsels, your Fatherhood may judge by the circumstances, and not refuse to open (if it please you) the gate of mercy to a poor penitent: & with these words he began to weep, and cast himself at the feet of Dom-Prior. And continuing his discourse, my Father (saith he) refuse not a prodigal child, whom to save, the Son of God descended from heaven. If you account me a thief I have confessed and do still, that I am so: but I am also penitent, punish me here with you, for satisfaction I will contribute my life and death with you● therefore reject me not for being a thief; our Saviour would be crucified between thiefs, and at the time of his death he shown so much, and his last exploit of clemency and mercy was employed in the behalf of a thief. But do with me what you will, I will not go from that place where the Angel of God hath put me, and so he held his peace, sighing and weeping. All that were present were much moved to compassion. And Dom-Prior said unto him with a grave and gracious countenance; My friend your tears & sighs make me believe that you are touched by God, and that your desire deserveth to be heard; but weigh well your strength and the designment you undertake: and letting him kneel still, to try his constancy and patience, 
What he must do who leaveth the world.  went forward with him saying: My son you aspire to a high enterprise, you must wholly renounce the world and all her vanities, you must make deadly war with your own body, by labours, abstinence, fastings, watchings, haircloth, disciplines, & other skirmishes troublesome & painful to a man that is worldly, who hath nourished his flesh at a full table, 
Math. 16.24.  and a soft bed; and which is most difficult of all, you must renounce your own self, according to our Saviour's decree, that is give over your own judgement and will, 
●au. 9.23.  which are two of the most potent pieces of the soul, and which a man can leave with more difficulty, than all the good of the world besides. You must become a little child, and when you shall judge that any thing should be thus and thus done for you, you shall be commanded the contrary: when you would go to the garden you shall be sent to the kitchen, you will love to sing, they will set you to write, and finally you must be ruled by the rules of religion and your superiors, and not by your own judgement. Are you content to contract with God and us upon these conditions? My father (quoth Gratian) I desire not to be admitted upon any other condition, 
The world,  then to do all that your rule and commandment shall bid me. For as concerning the world, I have renounced it already, and have in horror her vanities, which to my cost I know to be deceitful, and pernicious; experience hath taught me that lesson. 
The flesh.  And for my Flesh, I hope to handle it, as it deserveth, and pain shall be no great news unto it, for it hath laboured already, and endured but too much for the world, and for fare less wages, than I expect for my labour in the service of God. My judgement and my will are no more my own, I now make an offering of them to God, 
Proper judgement  and leave them upon his Altar in your hands, and have firm confidence in him, who hath given me the desire to consecrate myself wholly to his service, that he will also give me strength to accomplish it. This was Gratians answer, which did wonderfully content all the company, and Lazarus turning to Dom-Prior; My Father (saith he) your benignity cannot deny this request, for it is just, & the grant easy. I am content (quoth Dom-Prior) but so that you will be content to yield to one small request, which I shall make for him. There is nothing in my power (quoth Lazarus) that I will refuse. I require (quoth Dom-Prior) only that you would stay this day with us, nothing can be more reasonable, nor more easy; you shall comfort us your friends; to morrow is Sunday, and this day a day of rest; say the word and Gratian is received. Father (quoth he) under correction, you should have demanded some better thing, you require nothing in this but to prolong your pain, to your charge; but seeing it pleaseth you, that shall not hinder Sir Gratians contract with your Fatherhood. Arise then my dear beloved (quoth Dom-Prior) I embrace you now as my little brother, you shall be no longer at prisoners table but sup with your host this night, and to morrow (god willing) you shall have a master, who shall begin to furnish you with the weapons of religion. The rumour of this miracle was presently carried over all the Convent. Dom-Procurator who was present, all joyful beheld Lazarus, I said well Sir Lazarus that your coming would bring us good fortune, for not only you have recovered us our sacred moveables, but have also delivered from suspicion this innocent, and will be a cause to make him our brother: It is not we (answered Lazarus) that brought good fortune hither, but we found it here. But Dom-Prior was wonderfully glad of these good fortunes, and namely that the Pilgrims would stay until the morning.  
All the afternoon until Euensonge was employed in seeing the parts and offices of the Convent, and the Cells of Religious. They saw three goodly pictures in a fair chamber, where they used to make their recreation. The first represented on one side, diverse persons, who carried their purses to the feet of certain Prelates, and on the other a great ship tossed in a terrible tempest, the mast was broken, & the shipmen upon the hatches, casting all their merchandise and ware into the waves to discharge the ship. The second contained the picture of a Virgin set by an heap of wheat, compassed about with lilies, and trod under her feet a Hyena, so lively drawn, that it seemed to move and snarl against her. In the third was painted Isaac tied and bound, & his eyes covered upon an altar, & Abraham his Father lifting up his sword to sacrifice him to God, and in the bottom of the table, a Religious man, leading in his hand a Lioness to his Abbot. Lazarus perceived straight that these were tables of the three essential vows of religion; Poverty, Chastity, & Obedience. And so did Theodosius & Vincent also; but Vincent indeed could not conceive what was meant by the heap of wheat compassed with lilies, & by the Hyena, & was even about to ask the exposition, which Lazarus without thinking thereof gave him: for Dom-Prior said 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 heap of corn and these lilies? Lazarus answered, yes indeed, for in the whiteness of the lily, she hath brought forth of her virginal womb, 
Cant. 1.  the seed of immortal corn which multiplieth daily into great heaps in the Catholic Church, and nourisheth her children unto life everlasting without all corruption or diminution, 
Hyena ● Hieroglysse of mortal fle●●.  and which is more wonderful remaining always one. And of this Hyena (quoth D. Prior) what think you? It is (quoth he) to my judgement marvelously well drawn, for it is very like a wolf, and yet it differeth being more rough, and having the hair longer over all the body, as the hairs of a woman. But the invention doth please me yet better than the painting; for in my judgement this Virgin treading upon this Hyena, signifieth the chaste soul taming her rebellious flesh, well signified by the Hyena, which is a beast unclean, of the night, charmeur, and cruel, counterfeiting the voice of man, digging up graves in the night, not pardoning any she can catch: qualities that agree very well to our corrupted flesh, for it is foul, and feedeth of filth, 
A●●t. de 〈…〉 6. cap. 32. 〈◊〉. lib 8. cap. 3●.  taketh her greatest pleasure and delights in darkness, she flattereth, singeth, and charmeth by appearance of reason as by a man's voice, and if once she hath gotten & subjected a man to her evil customs, she in a thousand sorts tyrannizeth him with her concupiscences. Vincent thanked Lazarus in his hart for this exposition, and D. Prior took singular pleasure therein; and to give him occasion to talk still; And for this Lioness (quoth he) are you not afraid of her. No (saith Lazarus) for I see she is tame and gentle, suffering herself to be lead by a simple Religious, and in mine 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 only to the commandment of his Superior, and God in favour of his obedience made the lioness tractable, 
Obedience is the soul 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 soul 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 rows of choice trees, and knots of all sorts of rare flowers, wherewith they deck the Altar. Many Arbers of hazel and laurel, yielding a shadow and smell most pleasant, with a thousand airies of sweet nightingales who in that season sang who should do best. They saw also a great Bear, whereof Vincent at the first was afraid, which Lazarus perceiving said unto him smiling; what are you afraid, 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 lioness which we saw even now. In such discourses and visits, they passed the afternoon until Euensonge which the Pilgrims went to hear; after which retiring themselves into their chamber, they said their beads, and examined their conscience, and at five a clock they went to supper: diverse things were proposed of the vanity and misery of the world, of the brevity of this life, and of the providence of God over good men: Theodosius was desired to tell the nights and fortunes he passed with his bandites; Gratian also recounted once again how he was transported from Mondevill to this place: Whereupon Dom-Prior brought diverse examples out of the holy Scripture, that it was no new thing for Angels to transport bodies, from one place to another; and how the Prophet Abacuc was in a moment carried from Palestine to Babylon, 
Dan. 14.  and S. Philip also from Jerusalem to Azotus. And that not only good Angels, 
Act. 8.  but the bad also have had such power, and used it, when God did permit them, as appeareth by the history of our Saviour, who was himself carried by the tempter to the Pinnacle of the Temple, and to the top of a mountain.  

A marvellous transport of a french gentleman.  As he said this, Theodosius beholding Lazarus, I remember, saith he, that I have 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 smiling, Father, saith he, do you not mark, how Theodosius by policy seeketh to prolong supper? We must thank him therefore (quoth Dom-Prior) for if there be any profit therein, it is as well for us as for himself, but indeed I shall do you wrong, and make you pay too dear for your reckoning, making you talk when it is time to eat, & perhaps it will be better after supper. Father, replied Lazarus, when I have done eating, I have well supped, God thank you: I do not forget my eating for speaking, and therefore I think it better, presenty to serve you with the history you demand, that if it be unsavoury, you may feel it less, taking it with other meats.  
The history is this, taken from hand to hand in Normandy. 
The history of Bagueville Belleforest.  About the year of our Lord 1386. Charles the 6. reigning in France, when most of the French Nobility went into Hungary, to defend that christian Kingdom against the invasion of the Turk, a great Lord of Normandy about 50. years of age, yet vigorous and valiant of his body, and a brave Captain, had a great desire to go serve in this war, thinking himself happy, if he might employ either his life, or his labour in the defence of Religion. His wife was a most virtuous and pious Lady, but being young, and loving him most entirely, found great difficulty to give her consent to this voyage: but he was so importune, that at last she must let him do as he list. He being prepared & furnished for such a Captain, bad her farewell, and to leave and take a token of mutual love, he divided a gold ring he had into two parts, leaving the one half with her, he kept the other to himself and went his way. He did with the other nobility of France, diverse noble exploits in this war; but the sins of wicked Christians had armed the enemies, and made them conquerors in such sort, that almost all the Christian army was cut in pieces, & diverse noble men taken prisoners, and carried into Turkey, among whom this gentleman was one. He sent diverse letters by diverse ways unto his wife, to send his ransom, but he never had any answer of news, no more than his wife had from him, and endured a thousand miseries the space of seven years; he was bought & sold sundry times to diverse masters, every man scorning to keep a man so old & worn out, as having lost their hope ever to gain any thing by him. In the end of the seaventh year he fell into the h●nds of a most merciless master, who incensed to see himself frustrate of the ransom his prisoner had promised, concluded one day to kill him, and gave charge to one of his servants to execute his resolution that very day. The poor gentleman having understood so much, and seeing all his hopes brought to nothing, took courage from despair, and of a true noble and Christian hart, resolved to take death patiently, and yet having recourse to divine help where humane wanted, commended himself with all his hart to God, and S. julian, to whom he had always been devout, and made a vow to build him a chapel, if by his intercession and prayers God would deliver him from this distress, and thereupon he slept; and after a while he waked, and thinking he had been still in his cage, where he expected death, he found himself in the midst of a forest in his  without his chains. At the first he thought it had been a dream, and that verily he was in prison, which happeneth oftentimes in cases which be strange, and beyond our faith and hope; as appeareth in S. Peter, who being indeed brought out of a close prison by an Angel, 
〈◊〉. 9  thought it had been a vision: but having well awaked all his senses, he beheld the heaven and the earth and touched the trees, and he persuaded himself that he was in some forest in Turkey, where miraculously by the prayers of of the Saint he was out of prison to seek means to save himself. Looking about him he saw certain shephardesses of whom he demanded in the Turkish language what forest that was. The good maids were in Normandy, and looking on him with wondering, thought he had spoken Latin or English, and told him in French, that they understood not what he said: he hearing them speak French began to doubt yet more that he did dream, and that dreaming he asked in French what forest is this, and that they answered it was the forest of Bagueville. This was a forest of his own, where he had hunted a thousand times: he was now more amazed, & casting his eyes round about to try his senses, he perceived at last that he dreamt not, and that verily he was in Normandy, near unto his own Castle, and thither he went, & was known & received by his wife, with diverse pretty chances, but they are out of the purpose of our transport, whereof only I was to speak, and therefore I forbear to overcharge your ears with by-matters. At this clause Dom-Prior turning to him, O Sir Lazarus, saith he, leave not our ears empty. This is to keep back the hart of the history, and to take away our meat when you have made us hungry. I pray you for all the company to tell it out. Hear then (quoth Lazarus) seeing you will have it so: he went straight to the castle, where he saw a great number of gentlemen that met there that day: he addressed himself to the Porter, and told him that he much desired to speak with Madame: the Porter asked what he would have; I desire to speak with herself (quoth he) about a matter of importance. It will be hard, saith the Porter to speak with her, for she is presently to go to Mass, to receive the benediction of her marriage: the good gentleman was much amazed at this & insisted the more earnestly to speak with her: The porter half 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 speak one word with her. This Lady was virtuous, and a great alms giver, and who had mourned for her husband all the time of his seven year's absence, and by the advice of her friends, who thought certainly he was dead, was in a sort constrained to consent to this second marriage. She thinking that this Hermit would speak with her to demand an alms, commanded her steward to give him a good one, advertising him that if he had any things else to say, he should tell it him. He brought it him, to whom the old man said, it is not alms I desire, I pray you tell Madame once again, that it is necessary that I speak a word with her, before she go to Mass, and if you can persuade her to hear me, you shall perform the part of a faithful servant. The steward apprehended something at these words, and went up ag●ine and said: Madame he would but one word with you, and he saith it is necessary that you take it from his own mouth before Mass. My opinion Madame is, that you do so, and enter into the low hall to hear him; what can you tell? Perhaps he may give you some advice about your affairs, or bring you some certain news of Monsieurs death, or of his last will and testament. She believed him and descended into the hall, and stood to a window alone. The good old man leisurely passed through the midst of the court and company, every man looking and wondering at him; for they saw an old man, lean, and diffigured, his hair all white, and beard long and ill kembed, clad with an ill favoured old rug gown of the Turkish fashion: He presented himself to Madame attired in her wedding apparel, and making a low reverence unto her said: Madame I come from Turkey, where I have sometims seen one called Monsieur Bagueville, as I understand, Lord of this place, and heretofore your husband, who was taken prisoner, seven years since in Hungary, when the Fenchmen were defeated. I know that he hath long expected his ransom and that he hath suffered much misery, have you not heard any news of him within this year? She answered, Alas my good friend, know you that we never had either letter or message from him this seven years since he parted hence, which maketh us believe that he is dead, neither should there have wanted gold or silver to have redeemed him, if we could have known where he had been; & I would to God, he had followed my counsel whom he loved so dear, and of whom he was loved again, as much as ever wife loved husband; the good Sir, I wisse, had now been alive, and had not endured so much pain, as I imagine he did suffer, & I have lamented for, and my condition had not been so pitiful by his afflictions and mine own, and she began to weep; but good Father do you know any thing of him: I suppose you did not desire speak with me for nothing. The good Sir seeing by the countenance and words of his wife that he was yet unknown, answered; if I should let you see him, could you know him? As she changed colour (for this word went to her hart) he used his familiar language, and said to her: Mamy do you not know Bagueville your husband and this half ring? & therewith he presented her with the half of the ring which they had divided. The Lady seeing this gage & fastening her eyes attentively upon the man, and advising well, she remembered the figure of his countenance, and the sound of his voice, and casting herself upon his neck with tears: O my Lord and husband (quoth she) & therewith she sounded; he though but weak yet held her up The Steward and the servitors, who from the lower part of the hall did see them talk, without hearing what they said, seeing this joy and entertainment, ran presently unto them, and strait did acknowledge their old master, & in an instant all the Castle sounded of the rumour of this news, and his unexpected return. Lazarus being come thus fare in his history, he looked upon Dom-Prior: Lo Father, saith he, I have served you with all that is in my budget, will you that I should recite also the astonishment of the new bridegroom, newly espoused to this Lady, the joy and admiration of all the kinsfolks and the old servants, and that I dress you in this religious house, where you eat no flesh, a marriage feast of fish, and finally that I trouble you any farther, with superfluous & ill seasoned meats? Sir Lazarus (quoth Dom-Prior) the meat you have given us is very pleasant, and sweet, and so well dressed, that it whetteth the stomach to those that eat, and filleth without glutting; but it seemeth you desire to be served no more with ours, for you eat nothing. I will add this yet, quoth Lazarus, that this Sir built the Chapel, which he vowed to S. julian, & died soon after in good peace, where his beard and perruque remayned a long time, hanging in the roof of the same Chapel, as an honourable memory, and hath been seen of diverse not 40. years since; & I know not if they be there still. As he said this, came in the servitors to take away, & with them the Bear, marching right upon his two hinder feet, and carrying in his forfeit a great basketh. Every man began to laugh, to see the poor beast do such service, as his companions in the wood are not wont to do: when the cloth was taken away and grace said, every man rose. Lazarus took his leave of Gratian, and exhorted him to have good courage, commending himself unto his prayers. Gratian thanked him with all his hart, and recommended himself to his prayers, showing a great trust, and confidence in God. Dom-Prior led Lazarus & his company to their chamber where they would not suffer their feet to be washed, and so he left them with his blessing. They made their examen of conscience, said the Litanies, and took the subject of their morning meditation, which was in three points.  

1. Of the descent of our Saviour to hell.  
2. Of his Resurrection.  
3. How he appeared first to his Mother.   
After each one betook himself to his bed. Theodosius and Vincent were straight asleep: But Lazarus could do nothing but think of Sir Gratians good fortune, and the favour of God towards him. O Gratian, saith he, how happy a merchant art thou, 
The desire of a devout soul.  thus to have left the worldly and earthly traffic, and to have escaped out of the gulf of this deceitful world? Out of this City of confusion, that maketh mortal men drunk with the cup of a thousand charms unto eternal death. Thou shalt traffic henceforth with the money of a better master, who shall make thee gain a hundred for one, and after that thou shalt wax rich thereby, he will make thee heir of all his goods, which are of more value than a thousand worlds. O when will that day come, that like unto thee, I may serve this master in his house, whither he doth call me, & whereto I have aspired, ever since his light did discover unto me the darkness of the earth, and the inconstancy of this life? where, with his household servants I may carry the collar of his yoke most sweet and honourable, 
Matth. 11.30.  & walk the ways o● his counsels, & gain way to heaven by those paths which himself hath marked with his own steps, and the steps o● his best beloved servants, to march without any hindrance of thorns which choke the good grain, to live in the body without corruption of the body, like the celestial spirits to have no other judgement or will, besides the judgement and will of that sovereign wisdom, & without any judgement or will of mine own, to judge well of all, to bridle mine appetites, to command and master myself. O swee● jesus 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 devoted servant. And with these desires, and sighs he slept.   

The eight and thirtith day, and the eight of his return. A Meditation of the Descent of our Saviour into Hell, and of his Resurrection. CHAP. XX.  
A LIT●E after the Religious had begun Matins about midnight, the Pilgrims having examined their conscience, and resumed the memory of their meditation went to the Church into a chapel, where they had marked the day before the picture of our Saviour's descent into hell and of his Resurrection, very devoutly represented, every one set himself to his Meditation.  
Upon the first point Lazarus remembered the prophecy which saith in the person of our Saviour: 
Eccles. 24.  I will penetrate the lower parts of the earth, and will look upon those that sleep, & on all those that hope in our Lord: In which words he marked three different places of souls, which our Saviour did penetrate, accomplishing this prophecy: the first was the bosom of Abraham, where were assembled in repose the souls of the just: the second Purgatory, 
Orig. 15. in Gen.  where were the souls of the just also, but in pain and purgation, for their faults, whereof they had not done penance, whilst they lived; 
Aug. epist. 99 ad Exod. & lib 10. in Genes cap. 33  all which souls the soul of our Saviour did enlighten, and deliver out of pain and prison, and put them in possession of the vision of God, which was the Paradise he promised to the good thief. The third place, was that of eternal prison, which properly we call Hell, 
Greg. moral. c. 120.  where were enclosed the damned souls, with that great Devil, the rebellious Angel and his complices. These souls were neither delivered nor enlightened, no more than the Devils themselves, 
N●ss. l. de resurr.  because they died in the disgrace of God; without penance and repentance of their sins, and had no hope in God, which the soul of our Saviour did reproach to them, showing them that 〈◊〉 was not long of God, that they were not redeemed and saved, but of their own obstinate malice. In this descent Lazarus, beheld the burning love and great power of our Saviour: his great love, so soon delivering those imprisoned souls, and making them so soon feel the fruit of his death: his power in entering freely into the kingdom of death, 
Psalm. 87  there braving his enemies, death and the Princes of darkness frighted with this power, never having seen the like in that region of dead men, and in the kingdom of death.  

The Resurrectio of our Saviour.  Upon the second point he observed, how the victorious soul of our Saviour, leading from hell the souls of his elected, came to resume his body, in the Sepulchre, & made it living and glorious, which thing yet never happened to any deceased: for all the souls departing out of their bodies, remained captive below, and never any were so fare removed from those regions, where death had reigned long in peace. This was an exploit reserved for the son of God, thereupon called The first Borne amongst the dead; 
Col. 1.18.  and therefore the Poets who feigned that Ulysses, Hercules, and other heroical fellows to have gone and returned from Hell, 
The vanity of profane Poets.  spoke against the truth, being therein both liars, and sacrilegious, attributing falsely to mortal men, that which the Prophets and Sibyl's, have written of the Saviour of mortal men, the true triumpher of hell by his death, and death by his Resurrection. Those that were miraculously raised again before him, as Lazarus and the like, were not victorious of death, for they died again; but he issuing out of his tomb, killed death with his victory, and by his descent he had subjugated Hell; for so had he foretold by the mouth of his Prophet: O death, 
Ose. 1.13 14.  I will be thy death: O Hell, I will by thy consumer.  
Upon the 3. point Lazarus noted that our Saviour being risen again, shown himself first to his most honourable Mother. 
Our Saviour first appeared to his mother after his Resurrection.  For it was justice, that she who had honoured him by her faith, followed him in his Cross, and did suffer with him in sufferings above all other Creatures, should be the first in the joy of his Resurrection.  
O sweet jesus (quoth Lazarus) what joy didst thou bring to thy desolate mother, showing her upon that fair Sunday the glory and brightness of thy body, which she had seen the friday before so unworthily hanled in the conflict of the Cross! What consolation feltst thou, O glorious Virgin, seeing thy well beloved return victorious from Hell and his grave, clothed with immortal glory, and carrying with him that noble spoil, the souls of his Elect!   

1. Of the first Resurrection. 2. A horrible Spectacle. CHAP. XXI.  
THIS was the Meditation of Lazarus. Theodosius and Vincent ended at the same time, and having heard Mass, 
The Pilgrim's departure.  and taken a small breakfast, they bad Gratian farewell, and with the blessing of Dom-Prior, and a thousand thankes, they began their journey: they said first their Itinerarium, and after their beads in this manner: Lazarus declared the mystery, which they must meditate at every Ten, & after recited an Aue Maria. Theodosius followed with Vincent, saying another: Lazarus began again and continued praying over the beads in turn, as those that sing in the choir, or recite their hours.  
This being done they began to discourse of the spiritual resurrection of man, to the which S. Paul exhorteth Christians, after the similitude of the resurrection of our Saviour, 
The first Resurrection.  saying: As our Saviour is risen from the dead, by the glory of his Father; so let us walk also in the newness of life. Where the Apostle meaneth that the glorious Resurrection of our Saviour doth teach us a spiritual resurrection, 
Resurrection spiritual  which is made by rising from sin, which is the death of our soul, & by living & working in the grace of God which is our true life and glory in this world; 
Rom. 6.4.  and this is that which S. john calleth the first resurrection, necessary to all those, who will be partaker of the second, 
Apoc. 2●  which shall be when at the great rising again of mortal men, and the general judgement, the bodies of the just shall rise out of their graves, and united to their soul, shall shine like the sun, and the bodies of the damned that made no reckoning of the first resurrection, shall rise again to dye to death everlasting.  
Vincent demanded of Lazarus, what shall be the qualities of the bodies of the just being risen again? Lazarus answered him, that neither tongues of men or Angels were sufficient to express the glorious beauty and qualities, which God shall bestow upon the bodies of the blessed: yet the Christian School doth teach us in general, that these bodies shall be endued with four special and principal qualities, of brightness, agility, impassibility, and subtlety, and that whatsoever is goodly or beautiful dispersed among all other natural bodies, as heavens, stars, stones, plants, birds, beasts, fishes, should be assembled & meet all in the body of man. For as in the Creation God made in him an abridgement of all nature, so shall he in their bodies risen again make an abridgement of all the corporal beauties of the same nature. Theodosius hearing this discourse of Lazarus, Alas (saith he sighing) if men thought of this Resurrection, what would they not do to obtain it? And if they make so great account of goodly and brave apparel, and of wearing ornaments which adorn the body, and yet belong not unto the body, how should they esteem the glorious array of this future Resurrection, which shall be infinitely more beautiful, which shall be proper, and affects to the body, and shall last for all eternity. These and such like were their discourses from morning until noon, about which time they arrived at a little village, and lay at the sign of the Sun, where after they had examined their conscience, they made a light dinner, and learned of their host that they might easily reach to Florée to bed, which was three leagues off, but if they would make haste, and reach Bastide a league further, they should find better lodging.  
So they departed an hour after noon, and having kept the high road way, for one league, they met three horsemen mightily scared; who said: My friends whither go you? Lazarus answered, to Florée: and which way go go you, replied they? You cast yourselves into the wolf's mouths, for all this way is full of thiefs, within these two days descended from the mountains; and they spare neither pu●se nor life of passengers, and we miss their fingers very narrowly. For their purses (quoth Lazarus) Pilgrims fear not thiefs much, but we would not hazard our lives to no purpose, therefore we pray you tell us the best way to escape them: they answered that they must turn a little on the right hand, and take a path that leadeth straight to Florée, and shown them the place to their eyes: the Pilgrims believed them, and sought the path, and having gone therein about a league, towards 4. of the clock, they entered into a high wood, and saw hard by four great Wolves, running all frighted, as if they had had at their tail a kennel of hounds; they went on notwithstanding, and being entered a little further, they heard a man's voice which seemed to found from fare towards the west: Vincent said they were hunters; but Theodosius who had better marked it, said that he thought rather that it was too weak and feeble: so they stayed a while to listen, and they heard the voice more distinctly, and it seemed to them the voice of a man, complaining and crying for help: Is it not perhaps (quoth Theodosius) some body that is assaulted by wolves, and findeth himself pressed? It may be (quoth Lazarus) let us hearken nearer, and approaching they heard one distinctly and often cry out, O God, and our glorious Virgin help me: Then (quoth Lazarus) it is some without doubt in danger, let us go to him.  
Theodosius went first, & first saw 20. paces off, 
A terrible spectacle.  under a great Oak, a pitiful spectacle, and his companions also; which was a man in his shirt, stretched upon the ground, fastened all along to 4. stakes (like unto those that are executed upon the wheel) and a wolf hard by him. They came quickly thinking the wolf would have devoured him, and were amazed that he stirred not at their sight and coming. The poor man lifting up his head, as much as he could, & seeing men there: masters (saith he) have pity on me, I am well, God be thanked; keep the wolf that he escape not, tie him with some cord, I have him fast by the foot. Lazarus quickly drew a cord out of his bag, and tied it very hard about the beasts foot, and gave him Vincent to hold, and with Theodosius loosed this poor Patient; who as soon as he had his arms free, embraced Theodosius, calling him by his name. O Sir Theodosius, my good friend (saith he) what providence of God, hath brought you to this place in so good time to help me? Theodosius marveling beheld him, and saw it was Tristram, & embracing him said, O my good friend Tristram, I bless God and the Blessed Virgin, who have directed our ways hither, to do you the service of a friend in so great necessity. Lazarus and Vincent admired the great providence of God, in providing help for those that seek him, and could not imagine how a man so bound, should get the wolf by the foot, and all four were amazed at this meeting, & the wolf most of all. When Tristram was loosed Theodosius cast his cloak about his shoulders, and having learned of him that a small league of, there was a poor labourer's house called Maison-seul, where Pilgrims did sometimes lodge, they went thither to bed, but Vincent remembered himself, that to lead the wolf the more surely, he must put a gag in his mouth, which they did, couching him upon the earth, & opening his mouth by force, fastening his neck to the ground, with a fork they had made of an oaken bow, and put also a rope about his neck, and so went towards Maison-seul, all joyful saving the wolf, who was not accustomed to carry such morsels in his mouth, not be led in a string. The labourer was returned an hour before with his family from a village by, where they had heard Euensonge, and was in a little orchard looking upon certain graffs, and seeing the Pilgrims, he came out straight to entertain them, persuading himself that they went to lie there that night; and when he saw the wolf gagged, & a cord about his neck; Gallant (quoth he) you are not thus dressed for your good deeds. The children & servants ran out of the house to behold this beast, who kept silence with great modesty, but above all it was good sport to see the entertainment with which the labourer's dogs received him, yelping and bawling about him with full mouth, and showing their teeth nearer than he well liked of, though they durst not come to near by reason of the gag which frighted them. The labourer endeaoured to appease them, saying they must have compassion on prisoners, but he was fain to shut him up, else they had given him but hard entertainment. The labourer commanded a good fire to be made in the hall, near unto two chambers commodious to lodge Pilgrims Theodosius procured of their host, necessary apparel for Tristran, promising to pay for them, & whilst Tristran did accommodate himself by the fire, they made their examen of conscience, and said some prayers of thanksgiving, and supper being ready they went soon to it, said grace & began to fall to their meat and talk. Good Tristram did his part well, for he had eaten nothing all day, & told what fortunes had befallen him, since he parted from Theodosius not with a continued relation, but brokenly and by piece meal, and did not satisfy the ears of the Pilgrims with counted morsels, but rather got them a stomach and appetite to understand the whole; therefore when they had supped & thanked God, Theodosius as most familiar with him said; Friend Tristram, I pray you tell us at length what hath happened to you and your companions since Monday last, 
Tristram recounteth his fortune.  and how you came into that estate we found you in? Lazarus our good guide desireth it, and so do we both: You shall do me great honour (quoth Tristram) to lend your ears to the narration of my miseries; I should desire you to hear me, and you command me to tell it. And this is the least service that I can afford your friendship: and for mine old companions, I ween they be all dead by this, or in poor estate, for our Captain was in an encounter with 20. archers or thereabout, and was killed the sixth; they would have taken him alive, but he defended himself so courageously, that they could not have him but dead; his soldiers were all taken, except some few that saved themselves by flight, as myself: I understood since by one who was hidden in the wood, that the Provost gave charge to the Archers, that if they found one called Tristram, they should bring him to him, without doing him any harm. As he said this, Lazarus looked upon Theodosius, as showing him the effect of his commendation to the Provost. Tristram following his discourse; seeing myself (saith he) at liberty, which I so much desired, I thought how to accomplish the vow, which I have made by your good counsel, and to go in Pilgrinage to our Lady of Loreto, I travailed three or four days to get me more out of sight and knowledge, and came to Florée, & passed close by this house. I sold my horse and my weapons, and made a little money wherewith I bought me a Pilgrim's staff and a bottle, and walked a foot as a Pilgrim, and yesterday early in the morning I began my journey. I had not gone a league, but I fell into the hands of six thiefs of those that now course the country & high ways, whom I took for merchants. They asked me, whither I went, though they might have known that by my staff; they ask if there were any soldiers in the country, & whence I came: I answered to all their questions, and at last they came to the point, and asked if I had any money: I told them that Pilgrims are not commonly much laden therewith that they may walk the lighter. Then one of them said unto me, Fellow us good Pilgrim, & led me to the place where you found me; they rifled me and found about 20. crowns, and made me put of all my apparel unto my shirt: there remained no more, but to take away my life, which they had once determined to do, for fear that I should have discovered them; some would have stabbed me, but one opposed himself & gave advice in appearance of humanity, but in effect full of cruelty; which was to tie my hands and feet to four stakes sticked in the ground, my face to heaven ward as you found me, and there to let me die either languishing of myself, or to be devoured of wolves, which were there in great abundance: they did execute their deliberation, and leaving me so bond they went their ways: within one hour the wolves failed not, following the wind, to come thither: there came first one alone, and came within 7. or 8. paces of me, and from thence barked on me a while; then he walked once or twice about, and sat him down, looking yet more attentively upon me, to see if he could discover any snare; at last he took courage to come close to me, and as if he had been sure of his prey, he began to blow, with 4. or 5. great howl, wherewith he called his companions, who hearkened for a sign, & understood it full well. In the mean time he went about me to choose his blow and his bite, and because he durst not venture his head without good caution nor breath over me with his snout without good assurance (for it is a beast very suspicious and distrustful as you know) he turned his tail to my face: Trow you, what trances I was in, lying so bound, with such a squire of my body by me? And how heartily I commended myself to God? When he had turned himself enough, and swinged his tail twice or thrice over my face, he set his hinder foot in my right hand, of the which, as also of my left hand, I could help myself by moving my fingers, for I was tied by the wrists: My good Angel put it in my mind to hold fast his foot, if he set it there again: he failed not to do it, nor I to take hold of it, and grasp it as hard and fast as I could, and in such sort that perceauing himself to be taken, he pulled his leg as hard as he could, but he durst not turn his head for fear of being entrapped more: I held him as God gave me strength, and me thought my fingers had never more force, and the more mine enemy was astonished, the more was I encouraged. In the mean time came four other great wolves, which were those whom he had called with his howling, who came with good devotion to take part & feed of what they should find. They found me easily and came near, but when they saw their spy set fast in the stocks, and that he laboured in vain to get himself out, they ran away through the woods, as if they had been chased and pursued by a whole company of hunters: my wolf stayed still with me, thinking more how he might escape himself then how to take me. Thus I remained with him, neither knowing how to hold him, nor yet to let him go, and was as much troubled to hold my wolf by the foot, as are they that hold him by the ears. At that instant came you in good time to be my deliverer: 
Hold the wolf by the ears  I beseech the divine goodness, to give me grace and force, to thank him of this his special providence, and to do unto you some service, worthy of this benefit. Lo this was the history.  
Surely (quoth Lazarus) it is notable, and declareth a great favour of God towards you, having delivered you from so eminent a danger, & towards us also, having brought us unto this wood, to contribute our diligence to your deliverance; and Theodosius especially must found himself greatly bound to Almighty God, that his prayers (which I know he hath made for you ever since he knew you first) have obtained for you this present mercy.  
Truly (quoth Theodosius) he bond me by his friendship to pray for him, which I have done, and will continue, and render unto God immortal thankes for this benefit; and you Sir Tristram, shall fill up my joy and my companions, when we shall understand that you have happily performed your vow which you made to the B. Virgin, and put in execution your designment of leaving the vanity of the world, as you signified unto me, at the great ruinous house where I was your prisoner, & I do heerto summon you, & conjure you in his name, who made you to serve him, and to make you heir of his glory; I conjure you by your own good, & by the friendship you bear me. Tristram thanked him most heartily, and said; Sir Theodosius, I have a good desire to perform point by point what I have purposed. And I have such hope in the help of the glorious Virgin, whom I serve, (alas what say I?) at least whom I desire to serve, that she will obtain me the grace, to attain my desire: Your prayers will help me much, and I shall have an immortal band to pray unto the divine bounty, to render you a worthy recompense of his own hand, for the benefits which he hath given me by yours: Thus they passed the evening; after they retired themselves to one of the chambers, where they said Litanies together, after which Tristran was carried to his bed in another chamber, where he slept quickly. The Pilgrims made their examen, and took the subject and points of their morning Meditation: The subject was the life of the glorious Virgin after the Ascension of our Saviour into heaven, in these points.  

1. Wherefore she lived after our Saviour's Ascension.  
2. Of the profit she brought unto the Church of God.  
3. Of her death.    

The nine and thirtith day, and the ninth of his Return. Of the Life and conversation of the B. Virgin after the Ascension of our Saviour, and of her death. CHAP. XXII.  
AT three a clock in the morning when no body was up saving some servants that went to labour, the Pilgrims began their meditation a part. Lazarus the first in fervour and heat of spirit began in admiration, wondering that our Saviour ascended into heaven, and left his glorious mother amongst mortal men, seeing he knew well that she should be in continual grief for his absence, and longing for his presence, and that she desired nothing more, then to go out of this vale of miseries, and to be with him, and there was not any creature, more worthy of heaven, and of his company then she was. 
Why the B Virgin was left on earth after the Ascension of our Saviour.   
But the heavenly light showed unto him in the progress of his meditation, that the Almighty, and all wise Son of God, did herein show a singular providence, for the good of his most honourable mother, and of all his whole Church; for if the scripture reporteth that for a great favour which is said of the lust, that God hath honoured him in making him labour, and hath accomplished his travails, this was a special prerogative, and a great honour which our Saviour did to his mother to leave her sometime after him in this life, therein to show & employ her virtues, 
The B; Virgin was left as the moon when the Sun was gone  which hitherto had been in a manner hidden under the cloak of profound humility known only to God, and to few men besides, & by a thou sand goodly works wrought in public, make her multiply the usury of her merits unto the highest heap and degree, and so much to increase the glory of her felicity. It was also a great favour unto the Church, to see shine in her beginning and birth upon the earth, this star, as the moon, after that the great Sun taking himself from the eyes of mortal men, 
Our Saviour & his Church both bred and brought up by the B. Virgin  was mounted into the heavens, and to contemplate in her the admirable beauty of that sun itself, lively represented in the lustre of the divine actions of this B. Virgin, as we behold the visible splendour of the sun, painted in the face of the moon. And even as God would that his Son jesus-christ, Espouse and Saviour of the Church, should be conceived, borne, and brought up by the said Virgin, so would he that the same Church should in some sort be engendered by the seed of the said Virgins virtues, should be illustrated, set in view, and in a manner brought forth by means of her, nourished, and brought up by the example of her admirable works. Namely that she should be the light of the Apostles and disciples, teaching them diverse mysteries of the faith, that none knew but herself, and which the holy Ghost would have known by her; so by her he taught the secret of the Annunciation, of the Incarnation, of her perpetual virginity, of the Nativity of our Saviour, of the music that Angels sung thereat, of the Visitation of the shepherds, of the Circumcision, of the Adoration of the Kings, of the Presentation in the Temple, of Simeons' prophecy, and other points which the Evangelists have recorded, and specially S. Luke, 
Luc. 2.  who therefore is called the Notary of our B. Lady. 
Greg. Nis in fest. Assump.  It is he that said, Marie kept all these things in her hart: Signifying (as an ancient Doctor saith) that she had diligently noted the mysteries she had seen, to reveal them in due time, and that what he had written, he had drawn out of the mine & treasury of the Virgin's hart, who was Secretary and of privy Council to the marvels of God. And as God hath given at diues times holy women, to magnify his greatness in them, and to secure his people, as a Deborah to counsel and conduct the armies of Israel, a judith to encounter with the great Tyrant, an Hester to win the King, and oppose herself against the enemies of his people, & also among the heathens diverse Sibyl's, women eminent in knowledge, & in the gift of prophecy, to instruct the ignorant of the mysteries of the Saviour of the world; so he left in his bodily absence this his heavenly mother, to be a Deborah, a judith, a Hester, and the Prophetess of the Christians, the refuge of the afflicted, the book of the doctors, the strength of the fainthearted, the force of those that fight, and f nally to be a Regent in the beginning of the spiritual kingdom of her Son, & by the accord of her divine contemplations & actions, to give a model and pattern of the contemplative & act we life, of the Apostolical & perfect Christian way, 
She was a pattern of active and contemplative life.  as she did And therefore both then & ever after she was ordained & called the Protectrix of all religious Families, & a general Advocate of the Church of her Son for ever. God meaning in a woman to encounter & confounded vice & Idolatry, confound Pride, & the forces of Satan who in a woman had confounded all mankind, & thrust mortal men into all sort of sin.  
She lived then many years after the Ascension of our Saviour, 10. after the opinion of some, and 21. in the opinion of others, but the common tradition is fourteen. 
10 Nicep. li. 2. cap. 3.  And being arrived to that term which he had prefixed, who governeth the time and lot of the life of man, she received a message of her departure out of this world by an Angel in the City of Jerusalem, 
21. Epiph. serm. de Derp Virg.  where she had remained since the death of our Saviour with S. john the Evangelist, & whither the Apostles dispersed through diverse parts of the world by the power of God were assembled together, and with them diverse other holy men, amongst whom was S. Denu the Arcopagite, the Apostle of France, in this last period, to assist the Mother of his master, and to do her obsequies, Almighty God honouring with the presence of the principal lights of his Church, the deposition of that Virgin, who had brought forth the Saviour of the world, 
Dion Metap●r ora. de obit. Virg.  and illustrating the death of the mother of his Son, with this singular prerogative, as he had by a thousand more illustrated her life. And as the Princes of the Church were visibly present, at her departure, so we may not doubt but that the most noble troops of heaven were present also, with jesus coming himself, 
Damasc. de dorm it. Virg.  to receive into his own hands, the soul of his glorious Mother being borne into heaven, as the had first received him into her bosom, being borne man into the world  
And here Lazarus, as if he had been present in this noble company, and had beheld with his own eyes, this heavenly star ready to leave the body, and take her slight into heaven, made this Apostrophe, saying.  
O my good Advocate, O faithful Advocate of all mortal men, who in verity will call upon thee, I call unto thee from the bottom of my hart, and conjure thee by the great name of him who made thee great, that it would please thee to secure thy poor suppliant from thy throne of glory, whereof thou goest now to take possession at the hand of thy Almighty Son. Obtain of him for me, O puissant Virgin, what I demand of thee, not gold, nor silver, nor pleasures, nor delights, not renown or glory of this life, nor any other gift of this mortal world: this is not the subject of my suit, O sacred Virgin, but a fervent love to his holy service, a continual exercise in his holy love, a resolute courage to suffer for his name, a constant perseverance in good works unto the last breath of my life, that my death may be of those that are precious in the sight of his Majesty.   

diverse Farewells. 2. A hunting. 3. A supper. 4. A knight saved: & a Priest carrying his bowels in his hand. 5. A spiritual discourse of hunting. 6. Of hawking. CHAP. XXIII.  
THUS prayed Lazarus, sighing and weeping; Theodosius and Vincent ended at the same time, and with the like affections. Strait after they went to bid Tristram good morrow, and whilst he made himself ready, Lazarus got a breakfast ready. After Tristram had said a few prayers they broke their fast together, and had quickly done, for it was too early to eat much. Vincent paid their host for all & for every body. Theodosius calling Tristram a part, and taking his leave of him; 
Theodosius farewell.  I would I had the means (quoth he) to stay longer with you, and to do you some service 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 certain danger of death wherein we found you, for the health of your own soul, for the love and affection you bear me, and that I bear unto 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 favours, to give you more if you use these well. And if you shall abuse them, so much more rigorous will he be for your ingratitude, how much the more liberal he hath been to you of his mercy: choose now for hereafter some estate or vocation, wherein you may serve God and the public profit, there be enough such amongst Christians: if you will follow arms, you have a fair field in the wars, that are made against the Turk, & other enemies of God, & the Christian faith, there you may gain a goodly crown of imortality. If you will serve God under the shadow of a peaceable & quiet dwelling, and at better wages, you may enrol yourself amongst the children of God in some religious house, you know many, you may choose the best. You go now in Pilgrimage to Loreto, ask devoutly the assistance of the Lady whom you go to visit, that she will obtain for you of her Son abundant light to see and discern, what shall be most expedient for you, and make you to touch and feel the brevity, the inconstancy, the vanity of this life; the deceit of the world and worldly things, the baseness of all earthly greatness, and to make you amorous and in love of heaven. This is the farewell which I leave you for gage of my love: & there Theodosius left. Tristram answered him in few words. 
Tristrā● farewell.  Most dear friend Theodosius, I esteem the two meetings wherein I met with you, amongst the greatest favours that I have received of the providence of God: for in the first God hath by you opened the way unto the liberty of my soul, and gave me courage to undertake that which hitherto I have executed. In this second meeting he hath by you also delivered me from the rage of men and beasts, & hath made me see by your instruction now, what is meet for me to do hereafter. I promise you (my dearest friend) that with the grace of him that guideth me, I will perform from point to point, the resolution I have made by your advice. I have some experience of what is past, which is sufficient to harden me against the flattery of the world, and make me take part else where. I have begun to estrange and sequester myself from it, and to perceive what od● there is in serving it, & him whom I adore. I hope to remove myself further from it, to the measure of my travail, and every day to find more and more taste, and delight in the sweetness of Virtue 〈◊〉 go joyfully to Loreto with a firm hope, that the B. Virgin will assist me, & make the bounty of her Son favourable unto me, that I may choose what shall be best for his honour and mine own salvation. I beseech you remember me in your holy prayers, as long as I shall be Pilgrim in this world, I will carry in my hart the sweet memory of our cordial and faithful friendship. Having said thus, Theodosius taught him, how he should carry himself in his pilgrimage, how to pray and confess, and to use other exercises of devotion, which Tristram learned with a wonderful greediness, and both beginning to weep, they embraced each other. Tristram came after to Lazarus, & thanked him with a great affection for all his courtesies. Lazarus again confessed himself obliged unto him for his friendship and favours afforded to his Cousin Theodosius in prison, and in recompense thereof promised him all the service he could do him in France, or else where as occasion should be offered. Tristram thanked him very humbly, and made a reciprocal offer wheresoever he should meet him, & then embraced him, and so did Vincent. Lazarus put about his neck a pair of beads like a scarf for a noble chain, and gave him three crowns, the better half of their Viaticum. Tristram took the beads as an honourable present, but he refused the money, saying that it appertained not to Pilgrims to give alms, and seeing he was a Pilgrim he would beg. At least (quoth Lazarus) Pilgrims may take it, when it is given them, and therefore you should not refuse it at our hands. Take it further, addeth Theodosius, in title of necessity, for you are not only a Pilgrim, but a spoilt Pilgrim: Tristram reaching forth his hand, well then (quoth he) now I begin to be a hardy Pilgrim, & took it. The host also moved with compassion offered his alms, and gave him a leather bag to put his small moveables in, and three manchets, a little cheese, & a Pilgrim's staff which he had carried once before to Loreto, with a little bottle; & so Tristram found himself in an instant armed for a Pilgrim at all points. The wolf they brought remained prisoner with the Lost, until he could pay his ransom; They embraced again, and taking a long farewell followed every man his way. Tristram towards Italy for Loreto, and the Pilgrims into France, to which they had but three hours' journey, and but one days journey to the house of Lazarus Father.  
Marching thus courageously they came about noon to a little house at the entry of a Forest, in the which being a little refreshed they continued their way through the same forest, & having entered about a mile, they saw a Hart run a great pace without any body following, and but half his head, the want whereof made him both ashamed and fearful, as finding himself disarmed: half a league off they heard certain hallowings & galloping of hunters, mingled with the cries of dogs, which made them understand the cause why this Hart dislodged hold so out of season, and before he had cast his whole head and renewed his horns. Passing a little further they saw a great kennel of hounds, and many set in relays in diverse stations, and they knew by the company and attendance, that it was some great Lord that hunted, conjecturing that it was the marquis of that country there, a Lord very courteous and Catholic, (although he was beset with diverse of the pretended Reformation) and singularly devout to the B. Virgin, and charitable towards the poor. He had three sons meruaislously well bred, & brought up to all sorts of honest exercise, namely of arms & of hunting: The youngest was gone to the bath with the Lady marquis his mother; the eldest who was called the Viscount, remained in the Castle to dispatch some matters with the Abbot of S. Leo his uncle: his younger brother, who was called the Baron, being about twenty years of age accompanied his Father. He was a gentleman of excellent personage, & of more excellent spirit, having been of long time inclined to serve God, in a religious estate, though every man judged him more fit for the war, and for the world. The beasts that were chased in this hunting, were principally two great wild bores, the one whereof was lively pursued by the dogs, the other having escaped gained ground whilst his companion busied both dogs and hunters. The Baron went a side out from the company, without being perceived, and driven with a youthful heat, set himself to follow at the heels of the bore escaped, with his sword in his hand: he was mounted upon a double curtal, & encountered the beast just by the way where the Pilgrims passed, and seeking his advantage going about the bore, he strake him on the left leg, meaning to have stricken him on the right side without danger of his horse. The bore turning himself to the right side of the horse whence he found that he was stricken, gave him such blows within the belly, with such a fury, that he burst again, the horse fell down straight, and the Baron under him, the bore rushed to have killed him, had not Lazarus & his companions run quickly (for they thought it was an office of necessary charity) who with their staffs environed the beast, and Lazarus so watched him, that he struck him to the hart a deadly wound with the pike of his staff, and sent him fifty paces off to dye: they lifted the young gentleman from under his horse, and found he had no hurt. He beheld with a very attentive and gracious eye the Pilgrims and especially Lazarus, and could not forbear to embrace him, saying, My good friend Pilgrim, next unto God I own unto you my life Lazarus answered, God be blessed Sir, all goeth well, seeing there is nothing lost but the horse. In the mean time diverse of the company that miss their young master, came to the place, and seeing his horse lie dead, they set him up upon another; and the Pilgrims did steal away the Baron not perceiving being compassed with his men. The marquis marvelled what was become of his people, and knew nothing of the danger his son had incurred. As he went this way and that way, he met a poor country fellow with a staff in his hand. Friend (quoth he) thou shalt do well to get out of the way, lest my dogs do thee some harm. Sir (quoth the poor man) I can say certain verses of the seven psalms, with the which I will arrest them well enough: he had no sooner said so, but five or six great dogs ran with open mouth upon him: he got himself to an hedge, and the dogs followed him; he threw at them three or four stones, which (foreseeing the danger) he had put in his bosom; and strake the boldest of them so ●ud lie upon the breast, as he ran away crying and howling, and the other dogs set upon him as their manner is, leaving the poor man who stirred not. One of the hunter's wrath that his dog was stricken, went to bombast the fellow: but the marquis staying him, Soft and fair (quoth he) is it not lawful for every man to defend himself? & checking the poor man, Good fellow, quoth he, are these the verses of the psalm, wherewith you arrest the dogs? Sir (quoth he) I did say them, but I was forced to cast two or three stones among. The good Maquesse laughed, and commanded them to look well to the dogs, that they did him no harm, and the poor fellow was very diligent to get ground, and run out of the dogs dangers. The Baron was returned unto the company, & perceauing that his Father marked him, he said; Sir you see me mounted upon a new horse, the other fell down under my legs, and told him how the matter had passed, highly commending the Pilgrims. The Marquis asked where they w●re, the Baron thought they had followed, but one answered that, that they were gone on their way. O verily (quoth the marquis) you are very ungrateful for the benefit, and commanded one of his Gentlemen to go stay them at the Castle in any sort. The Castle was a league of, near unto a village where they did mean to lie. The first bore being killed, the hunters followed the chase of the second, to do as much to him, but they found him dead in the wood, and a horse dead by him. Surely (quoth the Baron) this is of a blow the Pilgrim gave him; I never in my life saw man better handle his sword against a wild bore, than this Pilgrim did his staff. The gentleman that was sent to s●●y them, 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 lest he should be known, as also not to lose their liberty for their devotions. But the gentleman told them that he had commandment 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 marquis his brother. This was a man of great learning and of very good life. They kissed his hands, and after were led to the chapel, where they prayed a while. The marquis followed softly with his son, and the greatest part of the gentlemen, leaving some behind who had put their Terriers into the ground to bolt a fox. He came about supper time, and forgot not to ask for his Pilgrims. It was told him that they were praying in the Chapel; thither he went, & having said a Pater noster, he said unto them very courteously; you are welcome my friends; you shall if it please you sup with us in the company of these young Gentlemen, & you shall be our guests this night; this house hath always one chamber to spare for Pilgrims. The Pilgrims thanked him with low reverence, and Lazarus thanking him for all, said; Sir we have not deserved so honourable entertainment. Good Pilgrims (replied the marquis) deserve more than this, but you will have patience with us, and saying this, he perceived and marked in their countenance, certain shows of generosity and nobility, and in the speech of Lazarus, a grave liberty & sweetness, and began in his hart greatly to esteem him, as also did all the company, and especially the Baron. So he commanded them to be conducted to their chamber, which was prepared for them.  

The supper.  When they began to cover the table, and that all the Gentles were come together, the Pilgrims were brought in, the marquis made them wash their hands with him, and the Abbot his brother, and his nephew: Himself fat at the boards 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 tainted with ill doctrine; after him sat the Viscount, and the Baron, and the rest in their ran●● about thirty persons. near unto Vincent by good fortune, ●at the Tutor of the marquis his Nephew, who was of the pretended religion, calling himself Monsieur le Cime, his proper name being Moses, & he aspired to the function of a Minister; a man proud of hart and bold of speech & would be esteemed wise and learned in every company, and was not a little discontent to see the Pilgrims set so near him at the table, and be so honoured of the marquis: he also unwillingly beheld over against him a Doctor of physic a good Catholic, and a good Philosopher, and skilful in his own science, who did not forbear him in any thing. The Almoner said grace, and every man fell to his meat. Many discourses were of hunting of the Hart, of the Boar, of the Fox, of the Partridge, of the nature of dog▪ & hawks. Lazarus did speak little, but marked all without being amazed or astonished, and perceived the qualities and carriage of all the guests, and especially of the Tutor, who had given many girds, to no purpose, and of animosity against pilgrimages; always numbling somewhat, when they spoke of any thing concerning the Catholic faith, or the honour of the B. Virgin. At the second course there were served in some partridges, and as others talked amongst themselves, so he took occasion by this mess, to ask Vincent, why they served partridges in, without their heads? Vincent perceived well enough that he mocked him, and had his answer ready, but he thought it better to hold his peace, & not answer a word. Then saith the Tutor, this Pilgrim is attentive to his business: The Physician and they by, were offended with his fashion. He moved the like question also to Theodosius, who perceiving him, answered that Loreto was the devoutest place in Christendom. The Doctor and others perceiving this answer of correction, began to laugh. The Tutor felt himself touched, and prepared himself to be quittance; The marquis perceived that they laughed at him, & said, what is the matter Monsieur le Cime? Sir (quoth he) the gentlemen among cups do easily take occasion to laugh: I demanded of these good Pilgrims, who going about the country know all things, why partridges are served in without their heads, the one answereth me with silence, and the other (from the cock to the ass, a poke full of plums) that Loreto is the devoutest place of the world, and this Sir is all the matter they laugh at me for: & how know you (quoth the marquis, that they laugh at you? Sir (quoth he) if they were all reasonable creatures, they had no cause indeed to laugh at me, but rather at the answers that were given me, but thus are men made now an days. Monsieur S. Leo taking the word, Sir Cime, saith 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 answer; and how Sir, saith the Tutor, by silence, or from the cock to the ass? It may be, that I can show you how (quoth the Abbot) but upon condition that you promise not to be choleric. Sir (quoth the Tutor) I shall take all in good part that shall come from such as you are; all the company was attentive to hear what the Abbot would say: The first Pilgrim (saith he) answered nothing to your question, which in my opinion, was because he thought it unprofitable, to which kind of questions silence is the best answer. The second answered you, that Loreto was the devoutest place in the world. 
Unprofitable question best answered with silence.  This answer did signify unto you, that you should not make a question of the kitchen, or of hunting to a Pilgrim, but ask of him some point of piety fit for his calling; according to which he answered you: and this is an answer of good prudence, & much praised in another subject in the person of that ancient King and renowned Captain Pyrrhus, who being demanded 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 Captain. At this exposition every one looked upon Monsieur le Cime laughing at him, and the Doctor told him softly Sir this is neither silence, nor from the cock to the Ass, you may now be content, you have the full reckoning. The Pilgrims made semblance of nothing. The Tutor, if he ●d durst, would have showed in words that he was in high choler: & he began already to be mad, as well for the exposition of the Abbot, as for the countenance of the company; but specially for the word, his adversary the Doctor had cast upon his cushion: yet he could not refrain, but tell him with a sharp accent; M. Physician meddle you with your Galen, I pray. The marquis seeing this good Tutor in pain, and to wax red partly for shame and partly for anger, took pity of him, and namely in respect of his Nephew, 
Of serving partridges without head.  who was almost ashamed of his master, and began cover his face; for all this (faith he) Monsieur le Cime his question, must not pass without an answer, in the company of so many huntsmen, for to them pertaineth the decision thereof. That is well said, quoth the Abbot, I pray you Sir, that my nephew may be the man, who passed Knight of the chase so lately. The marquis smiled and all the company, & commanded the Baron to tell his opinion of the question proposed. The Baron without being any whit astonished said, with a modest boldness; Sir, I will do your commandment, though I should here pass Knight againe, as I did before: but I would first desire the gentleman there (pointing to Lazarus) who hath been in Italy and diverse others countries, that it would please him to tell us, whether they serve partridges there, without the head, as we do here in France? The marquis knew well the custom of Italy, for in his youth, he had been in diverse countries, but he looked upon Lazarus, as praying him to gratify the Baron in that behalf, which Lazarus seeing, said smiling. Monsieur Baron feareth not to put me to such an answer, as the scholar of Paris made when he returned to his Father's house, and not knowing what they called a partridge in latin (for that his Father asked him) answered that they eat no such birds in the College. Shall I so answer you Sir, that Pilgrims eat no partridges, neither travelling in Italy nor else where, because it is no meat for Penitents, and that I know not whether they serve them with their heads or without them in Italy? here the Tutor spoke in his teeth: them you must eat no partridge master Pilgrims. Yet I will say notwithstanding (quoth Lazarus) that in mine opinion, you have given the form, wherein the question should be proposed: for me thinks it should be demanded in special why in France they serve in partridges without their head, for it may be that else where, they serve them, as they do other foul, with all their parts and members. The Abbot judged this answer to be full of prudence and modesty, yet not saying any thing; and the marquis also took it for no less, & looking upon the Baron; you have here (quoth he) your demand; for Monsieur Lazarus hath covertly signified, that in Italy they serve Partridges, with their heads on, & I confirm his saying; for I have seen it so in diverse places. It remaineth then for me (replied the Baron) to answer why, they are served so in France? I answer because they are brought without heads to the Cook. Every man with this answer began to laugh. The Falconer, who by chance stood behind the Baron, did maintain this answer as very pertinent, having touched the true cause of that quality of service; for the partridges heads, being the hawks fee, they give it her, after she hath flown, to eat, & the body without head to the Cook to dress, but this ceremony is proper only to the tables of Gentleman, who fly the Partridge, though diverse afterward in imitation have used so, not knowing the cause or origin thereof. And because the nobility of Italy observe not this law so strictly, therefore they have not given occasion to others to do as they do in France. The Baron was wonderful glad of this good succour, which his Falconer had given to his answer, and the marquis did approve it. Monsieur le Cime, would have found out another cause, saying, that the head of the partridge was of evil digestion, and therefore they cast it away as unprofitable. Then, quoth the Physician, we must take of the feet, for those are of worse digestion, and if all that is served in were good meat, than we must eat the Pheasant's tail, & the peacocks too: how say you Monsieur le Cime would you be served with such meat for your supper? The Tutor held his peace as in contempt. The Baron was glad that the Doctor had refuted this reason, for all this did fortify that which he had brought. The marquis was well pleased with these little skirmishes, so long as they were done without bitterness, but with modesty for honest recreation. After this question was decided, fruit was brought in, and supper being done, water was brought for their hands, the most part rose from the table, saving such as the marquis caused to abide, amongst which were the Pilgrims, and the Almoner said grace, after which by the marquis commandment, every man took his place, without saying word, with great desire to hear some thing of the Pilgrims, specially of Lazarus. Wherefore Monsieur le marquis said unto him; Sir you have now heard our hunting and discourses thereon, worldly discourses, and proper to our vocation, you are courteous and wise to excuse all: if you were not wearied of your way these gentlemen would willingly hear some better thing of you, and mamely of the place so renowned from whence you come. Lazarus answered: Sir your discourses were very fitting and honest, and very pleasing unto mine ears, as giving me matter to admire the Creator in his creatures, neither shall weariness let me from speaking of Loreto: I have another let that may hinder me more, which is mine insufficiency; yet seeing it pleaseth you I will say somewhat choosing rather to be esteemed unfit then unwilling to recount the wonders of God, or slow to satisfy your mind before so noble an audience. These three or four periods pronounced with a very good grace, made the ears of every one attentive, & Lazarus began his narration. He recounted unto them the history of Loreto; how it was transported from Nazareth to Sclavonia, from thence into Italy, into a forest; after unto a hill, and finally placed in the high way, where now it is; he related the wonderful Conversion of diverse great Sinners who became great Saints, the admirable works that God showeth there, every year, every month, yea almost eveuery day, by sea, by land, in sickness, in health, in diverse dangers and necessities, and all by the intercession of the glorious Virgin, the mother of his Son; and discoursed a long time with such weight of sentences, and such attention of the hearers, that it seemed he had made all the company insensible, so was every one ravished to hear and behold him, except Monsieur le Cime, who made mouths and faces still, at the recital of miracles.  
Lazarus seeing that they would not leave him, and there was time enough, I will add (quoth he) for the conclusion of my narration two miracles. The one is of a knight delivered from the gates of death by the favour and intercession of the B. Virgin. This knight was a gentleman of Catana very wealthy called Nicolas Pavonio, 
Turs. lib. 4. cap. 27.  who one day riding his horse gave him the career so hardly, that the horse stumbling cast him on the ground, and bruised and crushed him: his servants took him up, and carried him to his lodging as a dead man. The surgeons and physicians were fetched; after all the wounds searched and prescriptions appointed, finally they condemned him to death. Then advised by some of his friends, who assisted him, to call for the help of God, and to commend himself to our Lady of Loreto, he made a vow, that if by her intercession, God would restore him to his health, that he would go honour him as Pilgrim, and adore his Son in that sacred Chapel. That vow being pronounced he slept, and it seemed to him in sleeping, that our B. Lady presented herself unto him, and that touching him with her hand, she had healed him; and awaking he found that his dream was true, and that he was healed indeed; and went from thence to Loreto, and there rendered his vow and immortal thankes to God and his glorious mother.  

A miracle upon a Sclavonian Priest  The other miracle happened (saith he) about an hundred years since in the person of a Sclavonian Priest, a simple man, but very devout to the B. Virgin: he was by some misfortune taken not fare from Loreto, by certain Turks of base condition; when these Barbarians knew, that he was not only a Christian, 
Hor. Ti●s. lib. 2. cap. 18.  but also a Priest, two qualities which they hate extremely, they thought to do a great piece of work, and a great honour to their Mahomet if they could spoil him of them both, making him renounce his faith. They pressed him oftentimes with threatenings and promises, and by all means; he remained firm as a rock, and the more he was thrust the faster he stood, calling upon the name of jesus and Maria. They incensed with the invocation of these names, what meanest thou miserable dog (say they) so loud to call upon those names, seeing they help thee nothing at all? It is (answered he) because they are grounded in the bottom of my hart, and in my bowels. But (replied they) if we pull out thy hart, and thy bowels, what wilt thou then say? Well, resolve thyself if thou be'st wise, to deny them and save thy life, otherwise know thou that we will put thy bowels and thy belly in thy hands: you shall so do quoth the Priest) an act worthy of yourselves, yet for all that it is not in your power to take from me jesus and Maria: they enraged with these words, set upon him still, calling upon jesus and the B. Virgin, and vowing to visit Loreto, wherewith yet incensed with more devilish fury, they opened his belly, and put his hart and bowels pulled out in his hands, saying with a tragical irrision▪ now, go accomplish thy vow and visit jesus and Maria, and so they left him and went their ways. A wonderful thing and never heard of, he took his bowels and his life in his hands, and carried by the power of God walked to Loreto, with the amazement of all the people that saw him go. He came to the place of his vow, & having presented himself to the officers of the Church, he shown them his entrailes which he carried, & the co●ler of his empty body; he recounted unto them the history briefly, he confessed and received, and having performed his vow, he yielded his soul to God. All the world was ravished with such a spectacle, and the entrailes hung there a long time, in testimony of the miracle, and they being consumed and turned into ashes, they supplied others to their 〈◊〉 made of wood, and finally instead of all this, in Paul 3. time, there was made a table, wherein was painted a man, holding in his hands his bowels, which is seen unto this day, and many yet alive have seen the wooden bowels, and some the true ones, as saith Horatius Tursellinus, who did write the history in Latin.  
There are thousands more of wonders, that God hath wrought in that place by the intercession of the glorious Virgin, well known in Italy, but wherewith it is needless to trouble you. here the Tutor would have spoken & gainsaid Lazarus, but the marquis gently bad h●● keep his contradiction yet a while, and have patience until the speaker had done his discourse. Sir (quoth Lazarus) I have done now if it please you. The marquis replied; Sir, I beseech you go forward, for you do us much honour, in refreshing us with the food of so goodly devotions, most worthy of Christian cares, and which we use not to hear often, and we find it of much better ●ast than our late partridges. If I have any thing more to say (quoth Lazarus) it is to let you understand, that I took great content in your discourses of hunting. Sir (quoth the marquis) you signified so much unto us before, whereat I both marvelled & rejoiced, seeing that you had not only patience but also pleasure in our little discourses, furnished with matter of very small nourishment in my judgement, but only of pieces of our poor provision. Sir (quoth Lazarus there is nothing in all the world so small, wherein God doth not appear great. The marquis and the rest began to think that he would say somewhat of hunting, which they never heard before, and desiring to understand it, requested him to gratify with that secret, the gentlemen whom he saw so attentive. Sir (quoth Lazarus) expect no secret at my hands, for I will bring nothing, that shall not be well known, & if what I shall say be any thing worth, you have furnished me with the stuff, and the commendation must be your own.  
First you discoursed of diverse sorts of dogs whereof some were for great beasts, the Hart, the Boar, and Wolf: others for the lesser, 
A spiritual discourse of hunting.  as hares, coneys, badgers, foxes; some to find the chase, some to take it on the earth by course, some in the waters, lakes and rivers, some under the earth as terriers for the holes and burroughs: you have also spoken of the diverse natures of beasts, some which defend themselves by force, some by fright, some courageous and hardy, some cowardly and fearful, every one hath his shifts and crafts, as a mute reason to help themselves in their necessity: hearing these things me thinks I see a table containing a living picture of many wonders of the Creator in his creatures, and in the mixture of their dissensions. It is not a great wonder of the power, goodness, & wisdom of God, to have given that property to dogs to perceive the beast rather by smelling then by seeing? 
Of the smelling of the dog.  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 Do, the goat in his feet and going; the Bear and Boar by his traces and view? To have given him such docility, as to understand the voice and eye, the horn and hallowing of his master, to run, to stand still, 
His doo●lity.  to open, 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 masters hide themselves? To have given unto beasts, courage, weapons, and craft, to assault and defend, and rid themselves from danger? To a greyhound courage to assault; to a Boar force to resist; to a wolf subtlety to fly, and without failing make his retreat, when he goeth by the worse in the combat? In which three beasts you have noted, the three principal acts of valour in war, comprehended in this sage and short sentence; The assault of the Greyhound; The defence of the Boar; The retreat of the Wolf. When you said, that the Boar when he would take the bush, and remain there as in his Fort, doth always at the entry use some craft, me thinks I see a Captain of war, who maketh his turnings, and ravelins at the gate of his castle, where he meaneth to place himself in garrison. And what you said of the Hare, was also admirable in a contrary note; for God having given to this beast neither force nor courage, as unto the Boar, to make head against her enemies, and to defend herself, hath endued her instead of all this, with a great swiftness in her course, & a thousand shifts to save herself; sometime taking the sent from the dogs, sometime putting them at default, sometime escaping by some unknown way. You remember and so do I with admiration, what you recounted of the fox, the badger, and such other beasts.  
The discourse you made of hawks, me thought was most worthy of consideration, 
Of hawks.  to draw from thence matter of praise unto the Creator, who hath given them such parts: You noted in the Hobby, the Goshawk, the Sparrowhake, & the like their bold attempts, their great and high flight, 
The magnanimity of these birds.  with a certain feeling of honour, as birds that fly not for desire of prey, for the kitchen, and their belly, as the Kite and Crow doth, but for the combat and victory: you have noted then docility to be taught, & enured to the flight, some to the fist, some to the lure: the facility & familiarity of the Falcon with men, and the hunting horses, having the wit and boldness to mingle herself among them for her prey, although the were never taught. The majesty of the Gerfaulcon, her high points, her main stoop, her fast gripings, his piercing billings, these are so many marks of the greatness of God, author of these creatures, and of their qualities.  

Hunting an image of wa●r.  Now, in all these hunt, you see a true image of war: for there be enemies, weapons, arms, 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 less profitable to the spirit, being a lesson of war to those that can note it, & here is the chief point, large matter to praise God who hath prepared in his creatures this pastime of honour and profit, to the end thereby to be glorified by man, who having understanding and reason, yieldeth him thankes and homage of all the force & industry, which for love of him he hath bestowed upon the beasts, who cannot acknowledge it themselves, wanting judgement and discourse.  

Mowing Of hawks.  That which you observed of the time that hawks are in the mew, which is from spring to Autumn, is a draught of the divine providence, having given this time and season for the rest, and replumage of those birds, that in the mean time the fruits of the earth may not be hurt by the Falconers, and that their sport should not endamage any, nor spoil the seed and travail of poor labourers, whereunto all Noble men of conscience have great respect, 
An advertisement for gentlemen.  and chastise their children and servants if they offend therein. It is needless hereupon to recite the seat of prudence and notable justice of a great Lord in France. The marquis remembered presently the man & the matter, and interrupting Lazarus; Sir, said he, I pray you pass not in silence this history, for it is very fit to our purpose of hunting, & also proper to inst uct our young huntsmen. Sir (quoth Lazarus) I will obey you, though I may be too long. And, as following his discourse; One day (saith he) came unto this Lord, a poor man a Tenant of his own to complain that the Count his son, had with a number of hunters trampled and spoiled his field of corn: he commanded his purse bearer to recompense his loss, & bade him say nothing to any man of this complaint, and signified to his steward what he should do, to correct this fault, and instruct his son & others. The company arrived at the Castle in the evening with good store of prey, and saluted Monsieur: he shown them good countenance. All these nobles full of fire and gallantry, were restlosse, though they had done nothing but run and ride all the day long: some leapt about the court of the Castle, some walked in the platform, some recited the encounters happened in their hunting, others the craft and shifts of the beasts that were taken, and all attending their supper with good devotion: when it was ready, they began to cover the table, grace being said all the company sat them down: Monsieur sat at the board's end; Madame his wife on his right hand, and the Count his son on the left, and the rest in order; when every man had cast their napkins over their shoulders, they marked that there was no bread, every man held his hands and marvelled: Monsieur shown himself much offended and sent for his steward, and the Count was angry in himself 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 town and there was no bread in their shopes: Madame feigned herself angry and could scarce hold from laughing, seeing these young gallants fit at the table well furnished with good cheer, armed with good appetite & courage, to look one upon an other, and could not play with their hands. At last Monsieur having compassion of his Penitents, made a sign to his page, who had the watchword to fetch bread, and then said to the Count his son: My son, when you go on hunting, take heed of spoiling the corn, as it happened yesterday, for you see the pain we are in for want of bread, though we have abundance of every thing else. This said, the steward came & three or four pages with the servants did straight set bread upon the table, & every man began his quarter, laughing and eating. The Count as he was generous & respective to his Father, took in very good part this advertisement, and others with him, and remembered very well the corn fields which the riders had trampled ever after. This history I heard a good while since coming to Auinion by Roan. It is indeed (quoth the marquis) worthy of the wisdom and worth of that nobleman. Lazarus making an end: and this is Sir (quoth he) that I have to say of Loreto, & that I have learned of this honourable company, & so held his peace. Every man was ravished with the memory, judgement and eloquence of this Pilgrim having so well remembered and so faithfully repeated all that had been said, and with so high a flight had raised their earthly sports, to a sense and rebound so spiritual and divine. But above the rest, the Baron had with his ears and hart devoured his discourse, & specially observed, what he said of the knight hurt and healed by a vow made to our B. Lady; & thought verily that the devotion of this her Pilgrim had from heaven succoured him in that encounter with the wild Boar. But the Marquis seeing that Lazarus had done, said unto him: Sir, with your histories and notable miracles you have given us a heavenly lesson for hunting upon the same discourse which you heard of us, but more christian like and happily purified, and of earthly made heavenly; & you have taught us to raise ourselves up from the earth, and to draw from our corporal hunting an immortal profit, whereof in truth we think little, except my brother here of S. Leo, who handleth his books & holy meditations: as for us, for the most part of our time, we carry our thoughts only to the flower of the earth; and where our senses end, there are the bounds of the cogitations of our soul; and instead of being ruled by reason, we are led by our sensuality, even as hunters by the beasts they pursue. Lazarus answered, Sir your goodly actions and prowess, and the good order of your family, and the good education of these gentlemen your children, do well declare that what you have said is of humility: and the credit and authority you have with our most Christian King, do sufficiently testify, that your thoughts know how to ascend: but modesty is always a goodly companion of virtue and of nobility. The Abbot herupon addressing himself to Lazarus answered; Sir, we cannot deny nor dissemble it; Our Nobility is not so devout, nor so spiritual as they should be; and as they have been in the time of our Ancestors: It is the misery of our age loaden with vices by reason of heresy, which hath brought confusion and waist of souls and good works: these last words put fire and tinder in the ears and tongue of the Tutor, as expressly spoken against him; and as on the other side he took his level, he rose all choleric desiring the marquis to permit him to speak one word, and as the marquis had licenced him, & he began to speak, Tony the fool came into the chamber, crying with full mouth, Gaffer marquis thou art full, and well at thine ease, but thy servants have not supped as thyself: every man began to laugh. The Tutor began, & Tony interrupted him again and said; Cime thou wilt always be disputing, thou wilt one day be beaten, & so went his w●y; here every man laughed again, and played upon the Tutor: and his scholar that had admired the discourse of Lazarus, wished him a hundred miles of: at last with his importunity they let him speak, and thus he spoke addressing himself to Lazarus.  
Master Pilgrim, 
Cimes objections against miracles.  I confess you have told many pretty fine things, but that which you set so forward of miracles is subject to caution, and must pass the examen of good spirits. If these gentlemen who be Roman Catholics do believe you, I report me to themselves; for my part I can not believe them, and am therefore well grounded both in scripture and in reason. The scripture doth advertise and warn us, that in the later times Antichrist should work miracles, and not the Church of Christ, they being neither necessary nor profitable, and therefore what you allege of all these miracles, may be put amongst tales told for pleasure, and specially this last, wherewith you have shut up the mouth of this company. Reason and Philosophy teacheth me, that it is not possible, for a man to live having his bowels burst, and you tell us of a man that walked from one place to another, carrying his bowels pulled out of his belly in his hands: who will believe this? You may sell this merchandise to them that were never at the fair, to simple men and not to men of judgement. I have many things more to say, but I will not abuse the ears of these gentlemen, neither is there any need, for this sufficeth in gross to refel● all you have brought in retailem without yielding any sufficient reply; and thus fare the Tutor. The marquis looked upon his brother, and he upon Lazarus, as inviting him to answer; others murmured and said, this man was senseless. Lazarus addressing himself to Monsieur S. Leo, said unto him: Sir, if it were a hard matter to answer this good Monsieur, I would entreat you to employ the help of your learning, to defend the honour of our Religion, according to the profession of a Doctor & Ecclesiastical Prelate, to whom this office appertaineth, and not unto a man as I am; but seeing that with the knowledge of the only rudiments of Christian Religion, the objection which he opposeth as a fearful engine may be rejected, I beseech you that none but myself may be presented to this charge. The Abbot and the marquis smiling said unto him; Sir, we hold our selves assured, there will need no other help but yours to answer this matter: but we hope you will not deal so hardly with Monsieur le Cime, as you did with your other adversary, htat killed the Baron's horse. Sir replied Lazarus, I can not though I would, for I have neither sword nor staff; & looking on the Tutor with a sweet and friendly countetenance, answered him in these terms.  
Sir, I will not say that yourself alone, would therefore discredit and discuss what that been said of miracles, 
An answer to objections  to appear, in your contradiction and examen, of a better of understanding, and of more advised judgement then all the gentlemen of this company who did believe them: It shall suffice me, without touching your intention, to show that they did well in believing the truth, and that you have opgned it without ground; you say, that the Scripture doth warn you that in the later times Antichrist shall do miracles & not the Church, they being neither necessary nor yet profitable: I know not what scripture hath given you any such warning; 
God only worketh miracles. Psal. 135.  but the holy scripture teacheth us another thing when it saith, that God alone doth wonders and miracles, or those to whom he hath given power, of which number Antichrist cannot be. A miracle is a work raised above the power of nature: as therefore neither the devil, nor his Deputies, could do any thing above nature, but only God, who is the author and maker thereof; so neither is it in the power of Antichrist and ●ll the Devils to do one only miracle. Will you say, that God hath given, or will give him in later times this power, which in the beginning he bestowed on his Apostles and on his Church, thereby to seduce his children? and that he would give these weapons into his hands, to deface and oppugn truth, and the honour of the same Church? I think you will not dare to maintain so evident a blasphemy against the honour of the supreme & sovereign providence. That which hath deceived you is, that you have t●ken a false gloss of your ministers, for the holy Scripture. S. Paul said to the Thessalonians, speaking of Antichrist, 
2. Thes. 2.9.  that he shall do lying wonders, but not that he shall do miracles, as your Doctors do expound it: for a lying miracle is no miracle, but in enormously▪ as a Coloss●s of a man, is a great Image of a man, 〈◊〉 true man; And therefore your ministers and you 〈…〉 abuse this place of the Apostle, alleging it to the 〈◊〉 your affection you falsity the scripture, seduce th● 〈◊〉 dishonour God, and his truth and perform a plea● 〈…〉 Satan and Antichrist. As Lazarus said this, To●● came again into the pl ce; staring upon Cime, whom he saw ve●y pensive, and made them laugh with his looks, and would fain have spoken, b● the marquis made a sign to him to be quiet. The Tutor would gladly have broken off all this dispute, having already his full charge, Lazarus going forward; you assure us also (quoth he) that the Church doth no miracles. Of your Church it is true; but if you speak of the Church of God which is ours, I demand what place of scripture affirmeth that which you say, or any thing near it? The scripture saith, that God is Almighty as well now as when he made the world, and that his hand and power is not shortened, than he can do miracles when he pleases: now that it pleaseth him to do them we se● by experience of those which he doth, for he would not do them, if they pleased him not: and therefore you speak against truth and manifest reason, saying, that there are no miracles done now a days in the Church; and further against the truth, when you say that they be neither necessary nor profitable: when God doth them, teacheth he not that they are necessary and profitable? Will you say they are superfluous? Will you be wiser and better advised than God himself, to know better than he, what is necessary and profitable? If you say they are not necessary to plant the faith which is already planted, I answer, that if it were necessary to have miracles to plant the faith at the beginning of the Church among the Paynims, it is so still amongst the Paynims of the new world, where the faith beginneth: and therefore it is that God doth them there: I say secondly that if amongst Christians, they be not necessary to plant the faith as at the beginning, yet they are for other effects: They are to manifest the glory of God, his power, his providence, his mercy, his justice, to show always as by some mark of note that he is master of nature, and that he can do more than she; to honour his Saints; to nourish and entertain the faith of his children; to confute heresies, to convert sinners; all which effects have followed the miracles which have been done at Loreto by the intercession of the B. Virgin, and else where by the intercession of other Saints. Is it not a thing necessary that God be glorified and sinners converted and saved? But are not your ministers wicked and unjust, to think that God will not do any miracle for the good of his Church, and yet will suffer Antichrist to do lying miracles to the ruin of the same? who ever saw a Captain so ill advised, who having undertaken the defence of a Fort, permitteth his enemy to batter to his uttermost, and yet himself stirreth not, nor permitteth any other to move to the resistance and repelling of the enemy? Will jesus-christ then permit, yea command that his Church shall be battered and assaulted with signs & lying miracles by Antichrist, which are the strongest engines of the Devil and will let him batter without once moving or working against him any true miracle for the truth Moreover doth not your doctrine a notable injury to the Church of God, 
Miracles a note of the true Church.  to take from her the use of miracles which is one of the fairest marks that she hath always had, to show that she is the true and lawful espouse of Christ against all heresies and sects, which attribute to themselves the name of the Church, which never yet could work miracle, no more than yourselves? For since your first Father Luther, we could never get from you one miracle, though the Ministers have taken great pains thereabouts: and finally losing all hope ever to do any, they are advised to cover their own shame, with the net of this negation, saying there are no more miracles wrought in the world, wherein very experience refuteth you all over the world; and to deny that miracles are wrought, is to deny palpable experience, it is to say there is neither sun, moon, nor stars in the heavens, that is to be shameless, and to mock at all authority.  
And to come to the miracle that hath most moved you, 
Whether a man ma● live without his bowels.  you cannot believe that a man can live without his entrailes, because, say you, reason and philosophy do not tell you how. And I demand of you Sir, do you know the nature of faith, and that she goeth beyond reason? When there is a question of a miracle, must we learn our lesson of humane reason and of nature? Is not this, as if one should learn philosophy of a poor Grammarian, and measure the water of the Ocean, with a nut shell? Reason, nature, philosophy, cannot work or judge any thing, but what is in their own compass and jurisdiction. A miracle is an effect which goeth beyond the marches of nature, as the heaven above the ea th': 
Philosophy 〈◊〉 understood is the mother of heresy.  how do you rule your faith by the measure of nature? Are you not so doing, a Paynim philosopher rather than a faithful Christian? After the fashion of old heretics, who by such like Maxims, would overthrow all the Articles of our faith Demand of humane reason and of philosophy, if a man's body devoured by beasts, or turned into ashes, can rise again to life? They will tell you that it is impossible, and will mock at the Resurrection, as heretofore did Epicurus and the Philosophers of his school: as also your ministers do mock other mysteries of our faith, namely that of the Altar, the truth whereof they impugn, saying that one body can not be in diverse places, that it cannot be without occupying place, without being seen and touched, which are reasons drawn raw from philosophy, which hath only the eyes of nature & not of faith; which teacheth that God is mightier than nature; That he is faithful to perform what he had said. Now it is he that said This is my body: then, although by the laws of nature, a body could not be in diverse places, yet it may by the power of God: Even so to touch the point of our purpose, although a man's body cannot naturally live without his entrailes, yet by the power of God and by miracle it may. And what will you say, 
Ios. Accost. hist. lid. lib. 3. cap. 23.  if I shall add, that a man, whom the Paynims in Mexico, did sacrifice these years past, did speak after they pulled out his hart? And if you receive not this history, will you believe what a great Physician affirmeth to have happened heretofore, 
Galen lib. 2. de Placit.  that diverse beasts that were to be sacrificed and cast upon the Altar, did breath, cry, and roar aloud, yea also run sometime, after their hearts were taken out. The Physician by the way said, this is very true, our Galen hath left it in writing: 
Arist. de gen. a●i●t. lib. 2. c. 4.  And yet, said Lazarus proceeding, Philosophy teacheth that the hart is the fountain of life, and the part that liveth first and dyeth last in the bodies of beasts. Now whether you believe these testimonies or no, it importeth not much; at the least you should believe that God can make a man live, speak, and walk without entrayles, though humane reason and nature should say that by their laws it could not be. And if you had rather follow reason then religion, which teacheth that God can do all things, you must also confess, that you had rather be a Philosopher then a Christian. Thus fare Lazarus.  
The eyes of all the company were fastened on him, and there ran through the table, a soft and sweet noise and rumour, every one praising his discourse, as full of learning & eloquence. The Abbot asked the Tutor, if he had any thing to reply: he answered No; for that he should gain nothing all the company being contrary to his Religion, and that he would never believe these miracles. Then it is want of faith (quoth the Abbot:) yea (quoth the Physician) and of some things else besides. Tony marking the man to be amazed, could not hold his peace, but said unto him: Cime, thou mayst take horse when thou wilt, and save thyself, thou hast thy boots full & thy spurs on, did I not tell thee so much? But what? thou hast no faith. The Viscount had been very attentive all supper long, taking singular pleasure in the discourse & countenance of Lazarus, and said in his Cousin's ear; behold a worthy Pilgrim, your master in my opinion had rather be some where else. I would (quoth he) that he were at the Garamantes, so I had never seen him; and upon these terms every man rose from the table, saving Monsieur marquis, and Monsieur S. Leo, who discoursed sometime together with the Pilgrims, and forget not to entreat Lazarus to tell them his country and his kindred: he answered in general, that his country was not fare of, and his parentage small, & modestly concealed the lustre of his house. They pressed him no further, doubting that he had made a vow not to make himself known. So they took leave as well of the marquis and the Abbot, as of Monsieur Viscount, the Baron and their cousin, that they might not be constrained to attend till they rose in the morning which would be late; as also to be free to departed betimes. Every man did his endeavour to stay them the next day, or longer, but they could not prevail. The Viscount and the Baron and diverse others accompanied them to their chamber, and having talked a while, they embraced them for their farewell, with a great demonstration of love and friendship: and the Baron holding Lazarus hard, told him, that he would remember him as long as he lived, but told him not what he had already resolved in his mind. They being alone made their examen, said the Litanies, and took for their morning Meditation the Assumption of the Blessed Virgin, and the subject of the glory of Paradise.   

The fourtith day, and the tenth and last of his Return. 1. The desires and deliberation of a devout soul. 2. A Meditation of the glorious Assumption of the B. Virgin. 3. Of the glory of Paradise. CHAP. XXIV.  
THE Baron being gone to bed, all kindled with the discourse of Lazarus, 
The desires and deliberation of a devout soul.  could not sleep being tossed with the violence of his cogitations that tormented him, and spoke to himself in this manner: whereon thinkest thou young man, and why takest thou not the way of glory, which God hath showed thee now many years? What dost thou expect of the world? carriest thou for some misfortunate end of thy life, such as thou didst escape narrowly in this hunting? If thou hadst died by the tusk of the wild Boar, who killed thy horse, in what estate & preparation hadst thou left this mortal life? And with what rigour had thy poor soul, going out of her body loaden with her sins, been convented before the tribunal of the divine and supreme justice? And seest thou not that this good God, let thee fall into this danger to make thee fear, and hath delivered thee by these holy Pilgrims, to show thee what thou shouldest do, to avoid the jaws of that internal Lion that expected there, & to have thee in covert of his holy house? What expectest thou in thy vocation of this earthly warfare? What canst thou gain more than the friendship of some earthly Prince, and the recompense of some humane and flittering favour; and how dear shalt thou buy it? How easily shalt thou lose it? And if being once gotten, it would last all thy life, yet what is it in respect of those goods, those riches, of that immortal glory, which thou shalt get, following the service of this great King, who hath long invited thee to his Court by threats, by promises, by secret inspirations, and by a thousand fair warnings whereby he knocketh day and night at the door of thy hardened hart? After he had long debated this matter, with these and like discourses, he fell a sleep, and sleeping had this vision. He thought he was carried into heaven, 
A vision of Paradise.  where he saw a City o● form four square, great, & wonderful spacious, compassed with walls of squared Am●thystes, of India and crystal, chequer wise, and pointed diamond wise, fastened with gold enameled with azure: The Towers were of the same matter and fashion, saving that their batlements were made of Emeralds & jacinths. The houses of the City were all great palaces, built of Diamonds, Saphires, Topazes, & other precious stones of admirable lustre and variety, & cut most artificially: for coverings or roofs they had the ceiling of heaven-flaming, varying in colours like the rainbow. Men entered in by twelve gates, three towards the east, and three towards the west, as many towards the North, and towards the south, every one made of a whole entire precious stone, figured and wrought with art surpassing the stuff. The market place and streets were paved with brick of fine gold, & in the same place, was seen a fountain of lively water, which made a torrent of pleasure running through the streets, and trees always green loaden with the fruit of life, and with flowers, which cast a most sweet odour, all over the City. The Citizen's men and women were divinely beautiful their bodies subtle shining like the sun, & all went and flew nymbly like to Eagles, clothed like the King's children, some in scarlet, some in crimson damask, others in white satine, some in beaten gold, and others in other stuff, and these habits being wrought and garnished with embroidery and pass main lace of gold, & powdered with all sorts of exquisite and choice pearl and precious stones, were covered with a garment of a glittering colour, thin & swimming after them as a mantle of Cypress, through the which the beauty of their ornaments appeared more admirable. Their heads were crowned with Tissues of gold, set with great oriental pearls, Rubies, Diamonds, and Emeralds; and on their forehead hung a glittering Cross made of diverse great Diamonds of wonderful brightness. They carried a palm of immortality in their hands, and every one had ●is palace, and lived all under one King, and at his own table in great abundance of all good things, without fear of any evil, with a peace, union, and contentment unspeakable; and there was heard without ceasing, sundry consorts of music, of voices, & instruments upon the Towers, which made all the City sound with an incredible melody. As the Baron was plunged in the ravishment of this vision, he awaked about midnight, and perceived well that it was God, that shown him the image of this City, and of these Citizens. He resolved from thenceforth to be a Pilgrim upon earth and to serve God with all his hart, one day to be received in the number of these Citizens, & a few days after, he took his Father's blessing & became Religious. In the same hour, when Theodosius and Vincent had slept, Lazarus dreamt that being near his Father's house, his brother Pauline met him, saying all amazed: O my brother A●me Dieu are you alive? Lazarus also more amazed, embraced him and said; O my dear brother Pauline are you yet in the world? I kept your funerals at Loreto; and with the shadow of this joy he awaked, & perceived it was but a dream & slept again. Three hours after they a rose, and kneeled to their prayers, making their Meditation, every man by himself, as they were wont.  

Niceph li. 15. c. 14. ex lanen. Episc. jeros'. Glia, & alijs. Niceph. li. 2. cap. 23. lib. 15. ca 14.  Lazarus meditated first of the piety and devotion of the Apostles to our B. Lady, persevering three whole days to visit her sepulchre, and to honour it with hymns and canticles, together with the consorts of Angels, who in the same time afforded an admirable harmony of their heavenly melody, to the honour of the same Virgin. Secondly he considered how S. Thomas, coming by the Providence of God the third day, and desirous to honour the body of the B. Virgin, whom he could not serve at her decease, as his companions did, was cause that they opened the sepulchre, to give him contentment, and to behold that sacred treasure laid up in it, and that not finding it there, they acknowledged the glorious Asssiption of the B. Virgin, carried to heaven both body and soul, and privileged after her death with a prerogative of a glorious resurrection, before the great and general day, as she was privileged with a thousand graces all the course of her life. And thereupon came into his memory the prophecy of King David, foretelling in these words the Resurrection of the Son, & of the mother, 
Psal. 133.  Arise O Lord into thy rest, thou, and the Ark of thy Sanctification. The words also of the Son, speaking unto his mother, 
Cant. 4.  as unto his well beloved Spouse: Arise my friend, my dove, and come, the winter is now passed the rain is ended and gone: make hast my love without staying for the last & general resurrection of men: Come betimes from the shadow of the grave, and come to the light of heaven; for winter is passed with you, & the showers of your tears are dried up: he made her make haste, not letting her lie three little, and short days in her Sepulchre.  
So it was meet that, that sacred body which had brought forth life, should not be swallowed by death, and given for a prey and food to worms; nor the matter of incorruption turn to ashes; and that she who had by privilege been exempted from original sin, 
Gen. 3.  and the common malediction of women in their childbirth, should also be exempted from the pain and malediction incurred by the same, which was to be by death, turned into dust and ashes.  
here Lazarus considered attentively, the glory of this resurrection, which doubtless was worthy of the Son & mother of God, and such as the Angels might well admire, but not express, and therefore seeing her ascend they said: who is she that coming from the desert ascendeth loaden with delights, 
Cant. ●.  and leaving upon her well beloved? They admired and demanded, and could not otherwise express the beauty of this creature. And if these celestial spirits, so well seen in all great things, do show by their wondering, that they never saw the like in heaven, what can men say or conceive of the glory of this Assumption?  
Of the Meditation of this glory particular of the B. 
The joy & glory of Paradise.  Virgin Lazarus took occasion to think of the joys of Paradise ●he considered first the essence of that joy which consisteth in the vision of God, a perfect joy and alone sufficient to satisfy and fill the hart of man, which cannot be filled but with the possession of an infinite good; and if the knowledge of creatures of the heavens, of the stars, of other creatures, though imperfect and full of obscurity, can ravish with joy the spirits of mortal men, in the darkness of this base & low world, what joy may redound to the blessed souls above, of the clear vision and contemplation of their Creator, the cause of all beauties that are in heaven or earth, and infinitely more beautiful than all other beauty put together?  

Of the body.  He meditated in the second place of the glory which the bodies of the ●ust shall have after the Resurrection, which can not otherwise be declared, but as the Apostle declareth the whole felicity: That the eye hath not seen, nor the ear heard, nor the hart of man comprehended, 
●. Cor. 2.  what God hath prepared for those that love h m: he could say no more, then in saying as he did, that it is impossible to conceive that felicty. The scripture saith that the just shall shine like the sun, and compareth them to eagles, 
Matt. 15.  signifying the beauty & agility of their body. Our Saviour, to whose similitude we shall rise again, came out of the grave that he rose out subtle, impassable; such in similitude shall our bodies be in such qualities shining, 
Phil. 3.20  transparent, agile, subtle, penetrant and immortal: here withal every particular part of the body shall have a supernatural beauty, as now it hath a natural, with this difference, that then all the body being transparent like crystal, all parts shall be visible in it, as well the inward as the outward, the bones, the muscles, the sinews, the veins, the arteries, the lungs, the liver, the hart, & all shall be cleansed and cleared from all imperfection, endued with their proper beauty, in proportion, clearness, and colour. This of Saphire, that of Emeralds, one of Carbuncles, another of Diamonds, and above all shall be most adm rabble those which have been employed in some special and peculiar service of the divine Majesty. So the skin of S. Bartholomew stead off for the faith, shall shine with a particular beauty; the arms and feet of S. Peter crucified; the head of S. Paul cut of, the tongues of true preachers, the hands of Almoners, the arms of the true soldiers of jesus-christ, the eyes of chastity▪ the hairs of virginity, nothing shall be without recompense, without excellency, without particular glory. Lazarus was plunged in this meditation and said: O my soul, if thou be'st ravished meditating these beauties, how great shall thy joy be in enjoying them? O Lazarus what dost thou to deserve them? What givest thou to buy them? What sufferest thou to gain this honour? And with what pace walkest thou to get the goal of this glory? O souls redeemed with the precious blood of jesus, think upon these honours.  
O Christian Dames, who so highly esteem the beauty of the body, that not having it you would gladly purchase it with great sums of gold and silver, & having it do hold it so dear, tender it so carefully, by art, by gold, by apparel, by chains, carcanets, and jewels; your beauty is nothing, it is foul and ill favoured in respect of this; and if it were any thing, you know well it shall finally perish, either by some misfortune, or by touch of sickness, or by age, or surely by death. Where is the beauty of Absalon, of Lucrece, of so many men & women admired in the world? Love then the beauty of this Resurrection, which shall be proper for ever unto your bodies, and to obtain it, love now the beauty of your souls! O my soul, be thou amorous and in love with this beauty: O glorious Virgin, O faithful advocate, advanced this fair and joyful day above all the thrones of the heavenly and happy spirits, the wonder of all goodly creatures on earth, whilst thou wert alive, the wonder of all the creatures in heaven for ever, the honour of the triumphant Church, the refuge of the militant, the comfort of the afflicted, the guide of wanderers, help us with thy graces and credit with him, by whom thou wert this day carried up into heaven, with the company of all the heavenly hosts. Procure, o most B. Virgin, that we obtain grace, holily to live upon earth, to the imitation of thyself, and happily to dye to thy example, and one day to enjoy eternally the riches of the triumphant Resurrection in the Kingdom of thy Son jesus.   

1. An exhortation to a sick person in agony of death. 2. The affliction of Lazarus. 3. His arrival at his Father's house. 4. His farewell to his Father, and to the world. CHAP. XXV.  
THUS Lazarus ended his prayer, Theodosius and Vincent ended then also, and had felt great inward joy therein. The steward came early to their chamber, having made ready their breakfast, but they would eat nothing, saying it was to soon. They desired him humbly to salute in their behalf Monsieur the marquis, the Abbot, the Viscount, & the Baron his children, and to assure them that they would pray to God for their prosperity. The steward had closely put into Lazarus bag ten Crowns wrapped in a paper, with these words of the marquis own writing, Pray to God for the Marquis; which Lazarus found at night in his father's house. He embraced the Steward with many thankes, & after they had said their Pilgrim's prayers, they went out of the Castle, and having been a while silent, they began to talk: Lazarus praised much the prudence and liberality of the Marquis, and of his brother, the sincere and hearty love of his children, full of humility and courtesy, the true marks of true nobility, as contrariwise pride and disdain is a true token of a base and rude mind: he commended also greatly the modesty & diligence of all the officers and servants, and took this for a sure sign of the marquis his virtue, for commonly like master like men, and the subjects do for the most part frame themselves, after the fashions of their Lord. Theodosius said that he noted at supper a marvellous contentment of all in the answer that was made to Sire Cime, and that he did never better perceive the levity & obstinacy of heresy, then in that man, who sought nothing but to talk, and show himself, though he shown himself always void of good learning. 
Pride the Father of heresy.  Whereupon Lazarus said: Pride is the Father of heresy, and vanity is her Mistress: and therefore you may not marvel to see an Heretic both proud and vain together. Wherefore then (quoth Vincent) doth not the marquis his nephew show himself like his master? Because (saith Lazarus) he is not so much an Heretic, as bred and brought up in heresy, never having been Catholic, knowing nothing but what they have given him to understand without contradiction, & it is well to be hoped, that as he is of a noble & tractable nature, and of a goodly spirit, that as soon as he shall have free liberty to confer with some learned man, or cast his eyes upon some learned book, he will discover the deceits of these impostures, which his master hath commended unto him for rules and maxims of his Religion, & will embrace the truth of the Catholic faith. Surely (said Vincent I longed much to have told the Tutor, that he wanted a Head himself, when he demanded of me, why partridges were served without heads; I was not sorry (quoth Lazarus) that the question of the head was proposed, for the tail thereof proved good, and Theodosius had a doctor, who expounded his answer with an honourable gloss: surely (quoth Theodosius) that fellow deserved to be well paid, as he was, God give him grace to know himself. Discoursing in this sort, the Pilgrims had dispatched four leagues which was more by half, than they had to the house of Lazarus his Father, which was called the Castle, built near unto a town; they came to a place called Bonuoison, where they dined cheerfully and would presently have been gone, but that a chance stayed them: And that was, that there were two poor men sick in the Inn, who the night before had confessed, & demanded extremeunction, and even now entered into the agony of death, having no body, that in so dangerous a distress, might exhort them: for the Curate was gone to the obsequies, which that day were kept at the Castle. They thought that charity bond them, to assist until the Curate should come, who (they said) would return presently, Lazarus took one in one chamber, Theodosius and Vincent the other in another chamber: and seeing that they had perfect memory, they exhorted them both. Lazarus exhorted his in this sort.  
My dearest brother, you know well, that death is a common debt which all mortal men must pay without exception, 
An exhortation to the sick.  great and small, soon or late, according unto the time which God the sovereign master of death and life hath prefixed: He having given us this world, nor as a permanent City to dwell in always, but rather as an Inn, to lodge like Pilgrims and passengers, and to go out, when it shall be time to walk to a better life than this present is: 
Heb. 13.14.  Of the which we must not make any great account, for being full of miseries, 
Math. 1.10  and wherein the longer we live, the more we offend, and where our sins do multiply with our days and hours. Remember & acknowledge my most dear Brother, the graces & gifts, which hitherto you have received of God, namely that he hath made you partaker of his grace, calling you to his heavenly inheritance, by the light of his true and Catholic faith, and that in this last conflict & period of your life, he hath granted you your sense and reason, to remember him, time to repent you of your sins, and to cry for mercy, & means to obtain pardon and remission, not suffering you to be surprised by sudden death, nor to leave this life, loaden with sins, to be condemned at the tribunal of the rigorous justice: have therefore great sorrow for your offences, and with a profound humility, demand if it please him, to show you mercy, through the precious blood of his only dear son jesus, dead upon the Cross for us, and for all sinners: Suffer patiently the dolours of your infirmity, beseeching him to take your anguishes and your death with those of jesus Christ, in satisfaction of the punishment you have deserved. Recommend yourself to the glorious Virgin, to S. Peter and S Paul, to your good Angel and other Saints: if the enemy lay before your eyes the enormity of your sins to thrust you into despair, lift up your eyes to the mercy of God, which is infinitely more great, than your iniquity: If he tempt you with vain glory, by reason of your good works, oppose thereunto your own sins to hold you in Christian humility. Theodosius said the like to his Patient, & after this exhortation they said the Litanies, which being said Lazarus went forward, as also Theodosius, for his part, saying: Dearest brother, if you cannot speak unto God with your tongue, yet speak with your soul, for God understandeth the hart; follow me and say: I will live and dye in the faith of jesus-christ, in his Catholic, apostolic, and Roman Church: I believe the Contents of the Creed, the seven Sacraments, and all that God hath commanded me to believe by his Church, and detest all heresy contrary thereunto: I humbly demand pardon of my sins, and purpose fully to abstain if God shall perhaps suffer me to live any longer. I pardon all my enemies, and ask pardon of all I have offended: I desire to endure these dolours, & this death for the honour of God, and for the satisfaction of my sins. They had no sooner done, but the Curate came, and had leisure to anneile them, after which they departed in great peace. It came in Vincents mind to think, whether these two men should rise again, and if in them should be fulfilled the Hermit's verses, which he gave to Lazarus, whereof notwithstanding he spoke not a word. They said certain prayers for the departed, & without informing themselves of any thing of the place whence the Curate came, they went their way, that they might come betimes to the Castle, which was but a league & a half distant: they went joyfully, remembering now well the coasts of the country, and the places they had not seen seven years before.  
Having gone half a league Lazarus met a country fellow all alone, coming from the castle, whom he knew well but was not known again: he asked how Monsieur of the Castle did? I think (quoth the fellow) that he is in health but he hath been very melancholy these last four days, for the death of his son, whose obsequies were kept this day. Lazarus was pierced with this news, and said not a word more unto him, but let him go on his way; & entered into an extreme apprehension and melancholy within himself, for he guessed by this news that Francis his younger brother was dead, who only was left with their Father, when he and Pauline undertook their voyage. Theodosius and Vincent went before; he followed alone after, and lamented thus to himself in silence. Alas, how shall I present myself to this desolate old man, this day, bringing him news of the death of one of his dearest children, hard upon the fresh funerals of another, who was his only stay? What comfort can I give him, in this grief for his son, reporting unto him the death of his Son, and his Son Pauline whom he loved so tenderly, and whom he recommended unto me so fatherly at our departure? Is it not enough to make him dye of grief, and to defile myself with the crime of parricide? O Noble old man, who shall solace thy sorrows? O my dear Pauline, who hast remained in the sepulchres of Africa that thou wert now present, to comfort either thy father or thy brother! O the bitter and doleful conclusion of my pilgrimage! Thus complained he in his hart.  
Theodosius and Vincent seeing him follow so slowly, and so pensively, stayed for him, and perceiving his countenance changed, asked if he felt himself ill? Alas yea, quoth he▪ Why, saith Theodosius? I doubt me, my good brethren, that we shall have cause to mourn to day at our arrival. Then am I fare besides my reckoning (quot Vincent) for I make account to rest and make merry. It will be then, at the funeral (quoth Lazarus) that you must be merry, for yonder fellow told me, that my brother's obsequies are kept this day: They are (quoth Theodosius) the obsequies of Pauline: But I fear me (quoth Lazarus) that they are of my brother Francis: & have I not then cause to lament both mine own estate, & that of the good old man my fathers? With what face can I look on him, & what hartbreake shall my presence be unto him, when by me he shall understand the death also of his other son, his hart, and his darling? I pray you (quoth Vincent) let us not found melancholy upon shadows, it is but a conjecture you have, we must not hold it for certain truth. Let us expect a while, without giving the alarm at the voice of a peasant. Lazarus said no more, but marched all mute: As they were a quarter of a mile from the Castle; I see there below (quoth Vincent) five or six persons, I think they be of Monsieur his people, stay a while I pray you, until I go and know. Lazarus and Theodosius stayed; as he came about ten paces from them, he perceived Pauline with three or four of his Cousins, amongst whom was a brother of Theodosius. Pauline perceiving him also, ran strait unto him, and embraced him: Vincent all ravished; And what, saith he, we thought you had been dead in Africa, and Lazarus mourned for you even now. My brother Lazarus! quoth Pauline: and is he alive? Yea (saith Vincent) and as lusty as ever he was, saving that he is somewhat melancholy. Alas we have made his obsequies: His obsequies, quoth Vincent! do the bury folks alive in this country? He thought they had been the funerals of his brother Francis: He is quick and queath too, God be thanked, quoth Pauline but where is my brother Lazarus? He is there (quoth Vincent) & shown him where they stayed under the trees. Pauline fell a running, and crying without seeing any body, my brother Lazarus, my brother Aime-Dieu where are you? Lazarus hearing this voice, said to Theodosius, Is not this voice of Pauline? Do I not dream still? Hark▪ Pauline cried again: it is even so (quoth Theodosius) and they went ●e●●e: Lazarus saw Pauline, who cast himself into his arms, & Lazarus 〈…〉 his neck, both weeping 〈◊〉 remaining to a w●i●● 〈◊〉 speaking. At last (saith Lazarus) but is not 〈◊〉 ●●ear●e, that giveth me a vain joy? Theodosius embracing Pauline; It is surely Pauline that I hold (quoth he) doubt you nothing. And speaking to Pauline; O my good Cousin, Lazarus hath made your obsequies 〈◊〉 Loreto, & are you yet living? And we have made his here (quoth Pauline.) This then (quoth Lazarus) is the fulfilling of the two first verses of the Hermit's prophecy.  
At that fair Day, the last which you desire,  
Two dead revived without death shall each other see.  
For behold, you my brother raised again to mine eyes, without dying, and I to yours; and I hope that the other two verses, with the whole prophecy shall he accomplished: but is our honourable Father well, and in health, and our well-beloved brother & decrest sister? All the world is well and galliard (quoth Pauline) God be thanked, there was nothing but the news of your death that did contristate us. Amidst these embrace, the other gentlemen came, & the brother of Theodosius, and embraced straight not without many tears.  

Lazarus arrived at his Father house.  Now the question was, how to advertise their Father. Pauline would presently have gone unto him, but Lazarus was of opinion to use dexterity, least receiving news of a great joy presently upon a great heaviness, he should fall into some deadly sounding, by the encountering of these contrary passions. No (quoth Pauline) he is resolute and constant, and the news of your arrival will not hurt him I warrant you. Let me alone with the matter; all shall go well. Expect only in the court of the Castle, until I warn you of a fit time to come in. Pauline went and saluted his father, who was in his chamber, with his brother Francis, somewhat pensive. He said unto him. Sir, you must rejoice and not be sorry for the death of my brother Aime-Dieu. My child (answered his father) my greatest grief is past, I am resolved to patience, seeing it is the will of God so; I hope I shall see him shortly in heaven. Sir (quoth Pauline) would you not be glad to see him in earth? If it had been God's will, I would gladly have seen him returned from his pilgrimage, before I did end mine; but seeing it is fallen out otherwise. God be blessed for all. Sir, quoth Pauline, rejoice: your son is yet alive, and you shall see him shortly, and therewith made a sign to the page who had the watch word, to call his brother. How understand you that, saith his Father? And as he would have spoken & asked further, Lazarus entered in, with Theodosius and Vincent, saying aloud: Sir behold your son risen again. The good good old man as it were a waked out of a deep dream, and astonished, as if he had seen a body rise out of the grave, fastened his eyes on the face of Lazarus, and embracing him bathed him in warn tears: O my Son (quoth he) how little looked for, and how greatly pleasing is thy coming unto me? thou art welcome with all thy companions: but art thou yet alive? Art thou he whose funerals we celebrated yesterday, and for whom we hanged this house with black? Is it not a dream that doth thus transport me? Sir (quoth Lazarus) it is your son, and here lo your nephew Theodosius, and your faithful servant Vincent: Lo verily, I do remember them well (saith he) and embracing them, God save you my good friends, quoth he. Francis embraced his brother Aime-Dieu, with a wonderful demonstration of joy, as also Theodosius, and all the Castle & town did ring of the news of these Pilgrims return. The hall which was hanged for do●e, was strait hanged with tapestry, the countenance of the persons and of the very walls changed from a great sadness to a sudden joy, and there was nothing but embracements and voice of joy; and the good old man come to himself, and as it were becoming young again, with the return of his son, Go we (saith he) to give thankes to God, and lead them to the Church in their Pilgrim's weed as they came into the Castle: The Church was full of the townsmen astonished and ravished to see their master's Son sound and lusty, for whom they had mourned in the morning. After they had song Te Deum, and given thankes: the old man said to Lazarus, My son Aime-dieu, your brother Pauline told me that you had changed your name, and were called Lazarus; behold, to that purpose you are raised again the fourth day: for this is twesday, and on Saturday we had news of your death. God give me grace (quoth Lazarus) well to dye, and well to rise again. This being said, they returned to the Castle. Monsieur caused good alms to be given; and Lazarus advised Vincent, to give the steward the ten Crowns in his bag, to give also in alms to the poor, and the remainder of their Viaticum: Open house was kept all that day, and the next to all comers: they went quickly to supper, and all supper time, and after also, was nothing but questions, and answers, and admirations. About ten a clock in the night, the Pilgrims took their leave of the old man, giving him the good night, and he to them: They were brought every one to their chamber, their feet were washed, & new change of apparel brought them to put on when they rose. In the morning all the Pilgrims made their meditations, and communicated, without omitting any of their accustomed exerses of devotion. A fortnight passed in diverse recreations, namely in recounting the miracles, and favours of the B. Virgin, the adventures and accidents, the encounters and dangers of their Pilgrimage, in Palestine, in Egypt, in Africa, in Asia, and in Europe, since Pauline was prisoner; who also related unto Lazarus, and his companions, how he fell into the hands of the Saracenes, and the manner how God delivered him and conducted him home. Theodosius returned to his Father's house, to take his blessing, and after came back to Lazarus. Pauline was always in his fervour of leaving the follies of the world, and pressed Lazarus as much as he could to hasten that affair, as also Vincent. Lazarus was glad to see all the house in good order; and his sister, who had been widow now three years, like a good mistress of the house govern the family instead of her mother departed, and in mind to marry no more: and his brother Francis full of prudence and piety, honouring and solacing his father, as much as could be desired of a Son: so that he watched nothing but a fit hour to bid his father farewell: & finding him one day as he desired, he spoke to him in this sort.  

Lazarus his farewell to his Father and the World.  My most honourable Father and Lord, by God's favour & power I am returned from my seven year's voyage, and upon the point to begin another longer than that, with your leave and blessing. I beseech you to permit me upon my departure solemnly to confess and acknowledge, that I am as much bound unto you, as ever was son to his father or subject to his Lord; and that I use this confession, to justify the request I mean to make, & make it grantable. I own unto you next to God, all that I have, and all that I am; for I am your Son and you are my Father, by which title I own you all: And a Father, not such as only having begotten me, and given me my body, as other fathers, to leave me heir of your earthly possessions, 
The obligation of the Son to the Father.  without taking any care or very small of the salvation of my soul: but like a true Father, you have nourished me in my childhood in the fear of God, & without sparing of any care or temporal means, have provided me of the best and choicest masters in Christendom: having learned good literature until 18. years of age, you made me learn to wear & handle arm●s after the fashion of our Nobility of France in the best Universities of E●rope. After I was sent into Hungary to wars against the Turks, where I commanded three years with honourable success of my travails, & contentment of the Captain, in whose company I carried arms: being returned from this voyage and no occasion presenting itself unto me in our France, honourable to employ my desire and calling, you were of opinion, depriving yourself of me for love of me, that I should travail into the East, that so I might learn virtue in the school of the world seeing diverse countries and diverse nations, and you did condescend that my brother Pauline should go with me, because he desired it: and you caused us to be furnished with honourable provision of men and horse: but I desired you to permit me to go travail as a Christian Pilgrim, and namely to that noble place of Loreto, and that enduring some pain for the love of God and satisfaction of my sins, I might win heaven: you praised mine intention, & yet notwithstanding you recommended us to certain french Gentlemen, which were in the East, and made us to take letters of Bank, to help us if we should be in necessity. Then I declared unto you, as also did my brother Pauline, the desire I had in my soul, ever since my youth to leave the world, and to dedicate myself to the service of God; a desire which hath always increased in me, and grown so much the more earnest & fervent, by how much the more clearly I did discover the vanity of this life in every vocation, and learn that there was nothing stable under the heavens, & nothing more noble or worthy then to seek everlasting riches; a desire which came not of myself, but of God, for whom I have heard you often say, that we must leave Father and Mother, and all. It came also of you, Sir, by reason of the good instructions which you gave me, and had caused to be given me, so that for all, and every way, I am bound and obliged to you.  
Behold then my request grounded upon two good titles, of the goodness and will of God, and of your virtue and merit towards me: and this my desire is, that for the honour of God whom yourself honour above all things; and for the holy love you bear unto me, and have showed by a thousand benefits, that it would please you to take in good part, that without any longer delay, I may leave the world to consecrate myself to the service of him, who hath called me to follow him, and that giving me your blessing, you would crown with this benefit, all others that hitherto I have received of you; all which I will remember whilst my body shall breathe, and for the which I shall demand of God with warm tears, a recompense worthy of his divine Majesty. The manner of life which I shall choose, shall not make me leave, or forget the love and respect which I own unto you, but will make it more  and firm: for the counsels of God, which teach us to follow him near, are not contrary to his law, which commandeth to honour Father and Mother; and Religion doth not destroy the law of nature, but doth purify, confirm, and increase it. And therefore though I should be absent in body, yet I shall be always present with you in spirit, & in what place soever the providence of God shall let me live, I shall always remain your most humble Son and Servant, and will put you in the beginning, middle, and end of my best prayers and desires. And I have full hope in the goodness of him, 
Gen. 12.14.  that said, Go out of thy country, out of thy kindred, and from the house of thy Father, that if he give me the grace to be a good religious man, as he hath given me the desire, he will also yield more comfort to your person, and more service to your house, by my prayers, then by my presence I could afford, what estate or calling soever I should embrace. And in this respect the prudence and piety of my well beloved brother, and my dearest sister shall supply all the want you may have by my absence. For you have had good trial & experience this seven years that this house can well stand without me, and that your old age receiveth by their only assistance, obedience, and charity, all the service and secure that a father may expect of his best children. And therefore I beseech you, my most honourable Father, to hear my request & bless my departure: & saying this he cast himself at his feet.  
The good old man began to weep a good while, and being somewhat pacified, caused his Son to rise up, and said unto him, with a grave and constant countenance: My Son Aime-dieu, thy words do show, that thou hast pity and compassion of thy Father, and that thou wouldst part from me without violence: thou dost well and like a good child: for though thou knowest not yet, what it is to be a Father, thou dost notwithstanding wisely conjecture, that fatherly love doth make me feel thy departure, and thou dost piously endeavour so much the more the assuage the grief that groweth in me, by nature, by how much the more pricking and piercing it is. Know thou, my Son, that I have been now, long time prepared to conform myself to the will of God, namely seven years since thou went'st in pilgrimage with thy brother Pauline, when together with him thou madest thy meaning known unto me. I found some difficulty to resolve myself; but at the last, this is my mind and my resolution; I am content & glad that the will which God hath given thee to do well, and serve him with a perfect hart, hath continued in thee lively and constant, & shall be more glad to see thee happily effectuate the same. I think I cannot wish a better fortune, then to see thee in the service of such a Lord, and that I cannot have a desire more worthy and fit for a Father, then to desire thy salvation. The obligation thou hast to me is small in itself, and nothing in respect of that thou owest unto God. Of me thou hast the beginning of thy being, in the mortal seed of thy mortal body, which being well considered is a thing of nothing, and should indeed have been nothing, if the Almighty hand of God, had not given force to nature to form thy members within in the womb of thy mother; and all these members form are but a lump of nothing, if he had not infused a soul, bearing his own image and likeness to rule therein, to quicken and govern it; and finally that little I have contributed to thy generation, comes also from the liberality of the same Lord: so that all being well deducted, it is God that hath given thee all thou hast, and all thou art, and from him all thy goods do rise; to his goodness thou must return duty and homage, and to me thou owest nothing but by the law of the same God, who commandeth thee to honour father and mother, in consideration of what thou hast received of them. For the rest, thou art all his, and if he had taken thee twenty years since or before from me or from this world he had done me no wrong, taking but his own. And when these days passed I had news of thy death. I settled myself to a resolution to thank him for all, with the hope I conceived, that he had showed mercy unto thy soul, and having now conserved thee in life and desire to serve him, I have the more to thank him for the honour he doth me, calling thee to the service of his Altar: An honour much greater, then if thou wert called to the court of the greatest Prince in the world. The care, pain, and charges that I have bestowed to bring thee up in virtue, and to make thee worthy of a noble house, and which thou hast learned in schools, in wars, in thy peregrinations, are also gifts of his holy hand, and cannot receive a richer recompense, nor a better fortune, nor a more royal employment then in the house of God. And if I be a true Father, I cannot desire thee a better inheritance, then that which thy heavenly Father will give thee, if thou servest him as a faithful child. And if I should pretend to have some comfort of thy presence, I should receive an unspeakable comfort to understand that thou wert in the train and wages of this King, placed amongst his domestical servants, leaning his ears to thy devotion, speaking to him of me, and praying to him for me, and demanding of him by thy continual prayers some gift for the salvation of my soul. Thou settest before mine eyes for my comfort, the assistance of thy brother & sister: Surely the proof I have had of their filial sincerity & obedience hath made me hope well of them; but know thou that the hope of my repose & solace is in God, who hath given me such children, and if he will call them also to his service, I will then also expect help at his hands in my viduity and solitude, and will think, that I have received at his Majesty's hands a new benefit, without fearing that my house and race shall end by them: for if it shall once take an end, according to the common course of families of this world▪ it cannot be more honourable ended, then by this sacred sterility of religious persons vowed unto God. Many Fathers will think my judgement and opinion inhuman, but I am content that it is reasonably and magnanimous before God. If for my temporal commodities which I may expect of my children I should hinder their vocation from heaven unto eternal goods, which specially I should desire unto them, I should not be a true Father: for this should not be to love my children, but to love myself, & to prefer mine own temporal ease, before their honour and salvation: and therefore, my Son, have no grief to leave thy Father to serve God. Thou leavest not thy Father neither, but dost obey him. If I have done any thing for thee, thank him, who made me thy father, & beseech him to do me this favour to end my mortal pilgrimage under the safe conduct of his grace. I beseech him with all my hart to make thee great in his sight, and a worthy servitor in his holy house, and thy fellows; and this is the blssing I give thee: farewell my dear Son, far thee well: And saying this, with tears he fell on the neck of Lazarus, who also wept tenderly. And soon came Pauline, and being iofull of this lo●ing leave which he saw was granted to his brother, and full of hope to obtain as much for himself with the like or more facility, cast himself at his Father's feet, who was set in his closet sad & pensive, desiring to have his blessing, so long desired. But behold nature, and some contrary and adverse spirit helping her, played her part to trouble the peace of the father, and to cross the designment of the Son: for as the good old man saw himself at the point to be deprived of the dearest of all his children, pierced with the grief of the loss, and losing the memory of his former resolution, and of all he had said a little before to Lazarus, he suddenly changed his love into fury, being transported with anger, as a Lioness in the loss of her little ones. Well then Pauline (quoth he) thou wil● also abandon and forsake me after thy brother, and instead of succouring my solitude, thou preparest to leave my house destitute and desolate, and hereto thou demandest my blessing. Tell me, thou unnatural child, and cruel Imp, have I brought thee into this world, and nourished thee so fatherly, to be forsaken by thee without piety, at the brink of my grave? Have I fashioned and cherished thy youth, with all sorts of favours & benefits, to reap in my old age these fruits of anguish of thy ungrateful ground? Doth God command thee to be forgetful, disobedient, or cruel, to him that begat thee? To be his death after thou hast received of him thy being, and all the good that a child could receive 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 murderous hands? God commandeth to love thine enemies, and thou wilt kill thy father: and darest thou appear before the holy Altar of the supreme justice, soiled with so great a sin? And if thou wilt serve God as a perfect servant, who letteth thee to perform it in the house of thy father, whom God commandeth thee to serve and honour? Of thy Father, I say, who hath always given thee by his works and words good testimony that he carrieth the fear of God in his hart, and loveth virtue, and is pleased to see his children perfect in all piety? Thinkest thou that there is never a good man in the world, nor any worthy of thy company? Is there no place in heaven, but only for Religious? Or may we not live a perfect life among men, without leaving the company and conversation of men? After these periods and clauses shot like sharp and pointed arrows, he paused a while; and as if all his choler had been spent and disgorged, yet Nature forced him to apply, for a second assault and battery, the force of a contrary passion. He took the language of love, stroking and embracing whom he would not anger but win, and resuming his speech: O (saith he) my well beloved Pauline. O my life and my comfort, have compassion of me, thy desolate Father: behold these white hairs, these hollow eyes, these tears, & hasten not my end: live 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 years and infirmities, and knocketh already at the door of all my senses, assigning me over to my sepulchre. Stay a little that I may give thee my last benediction in peace, and that thou mayst take it without offence: expect & tarry till I be put in my grave, and then thou mayst go which way thou wilt: here he held his peace, being stopped with the violence of his sigh, and abundance of tears, which trickled down his cheeks, great, and fervent, and held the head of Pauline fast in his hands upon his knees; & a man might see in his face inflamed, and his body shaking, the conflict of an extreme passion that ruled in his soul. Pauline was at this anger and commotion of his Father, more astonished then offended, for he easily perceived, that it was not of any evil will, but that the subtlety of the wicked spirit had surprised the good old man by an ambushment, laid behind the walls of Nature, and fatherly affection; and had of him great compassion, and with a calm countenance said unto him. My most honourable Father, if I had thought that my demand would have offended you, I protest that I would never have made it, neither except I had long before perceived by evident signs, that my vocation had been full pleasing unto you, dared I to have opened my mouth to discover it. And now Sir, let not God suffer me to grieve honourable old age, which I have always respected as becometh a man of honour, although otherwise it had not touched or concerned me any thing at all; nor so fare to forget myself, either of your immortal benefit, or of the duty of a true Son, nor to foul my soul with the vice of such ingratitude, contemning your commandment, which I am bound to obey with a thousand merits, and a thousand titles of love. My most dear Lord & Father be you in rest. I will stay as long as it shall please you, and will serve you in your house, and will account myself much honoured to live in your company, and under your obedience, and do verily believe, that God will we●l accept this duty done for his love according to the direction of his laws. And if it please you, I will also do my best to persuade my brother Aime-Dieu, to stay his voyage also, to dwell with you, and to employ himself with me to your contentment and comfort. At these words, uttered with so great simplicity of hart & countenance of a child, the good old Sir was in that instant pacified, and his heat assuaged; and it seemed that the speech of Pauline entering at his ears, had also mollifyed, and transformed his hart, as it were, with some sweet drink of heavenly liquor, and therefore taking again his spirits of love and prudence, & returning in a sort to himself: O my God (saith he) where am I? And into what errors hath the iniquity of my soul transported me? O merciful Father have mercy on me, and have not regard to my folly, and rashness in speech. O my well beloved Pauline, I know well thy obedience and piety towards me, & thou hast undertaken nothing, but by the inspiration of God; with my good will and liking, thou didst long since advertise me of this desire. O sovereign God, pardon me, and do thy pleasure with my Son, or rather with thine own, for thine he is, and not mine. Pardon me, my Son, and excuse my infirmity▪ this was an excursion of a child of Adam that old sinner, and of my corrupted nature, which seeketh earth and not heaven. Pursue (my Son) thine enterprise, & better, and perfecter than thy Father, serving God fare from this Babylon, and the confusion of this perverse world, & live happily in the household of his sovereign Majesty: follow hardly the voice of him who sayeth unto thee; Go out of thy country, and out of thy kindred, and out of the house of thy Father, and come into a land which I shall show thee. And leaving me, fear not to be cruel towards me, for this kind of cruelty is an exploit of great piety. It is the Father of the whole world, who commandeth and calleth thee, and who am I, worm of the earth, to oppose myself to his vo●ce? And what an unnatural Father were I to envy thy soul's health, thy rest, thy glory, for the desire of my commodity? And to hold thee at my chimney corner, to crouch to the service of my sensuality, having but three short days to live, and to the mean time to hinder thee from following in good time the King of Kings, and reigning in his Court. Pauline would have spoken to have stayed the course of his Father's tears, and to solace his grief which he saw was great. But the old man went forward saying: Go then my joy, my happiness, mine own dear Pauline, I am well worthy to want thee for my sins; go thou with good fortune, and secure me with thy Christian virtue, and not with any compassion contrary to the counsel of God; I give thee for gage of my fatherly love the best things that I have, and my greatest blessing; and I beseech the King of heaven, that he would plentifully bless thee with his favourable hand, and make thee great with his graces, rich with his treasures, and happy with glory. And saying this he kissed him fastly, bathing him with tears, instructing, and exhortiing him, with many grave words, to constancy, courage, and magnanimity, and to show always and in every thing, that he carried the hart of a true Gentleman. Pauline wept bitterly, and humbling himself unto his feet, thanked him of these his favours, promising that all the days of his life, he would remember his benefits and good instructions, and so took his last farewell. Vincent came a little after, took his leave of him also; and was praised for his fidelity towards his masters. All three took their leave of thei● brother that remained, and of their sister, recommending their Father unto their car●, as they did themselues to their prayers. Theodosius returned that night, having bid his father farewell, and the next morning they departed all four and with in three d y s, they arrived at the house, where they were to continu● i● the s●●uice of God all their life, according unto the vow watch they had made; and so was fulfilled the ●●st 〈◊〉 in prophecy of the good Hermit, upon Lazarus and Pauline.  
And being seen, after their funerals kept.  
Shall to the 〈…〉, to heaven revive.  
Tristram also became Religious; and the Baron the Son of the Marqu●●se, a month after, by a chance from heaven, was received Religious in the same house, where Lazarus and his companions were, which was an incredible joy for the one and the other.  
These are the ten days journey of Lazarus, for the use of our Pilgrim. There is nothing in the whole web of this discourse which is not true, either in deed, or in allegory, or morality. I beseech the divine maies●y that it will p ease him to accept with a good eye, this offering of his own gifts, this little work of ours, for the health and prosperity of our most Christian King, of the Queen his dearest spouse, of Monsieur the Dauphin, and all the Royal house & Realm, and that he would give grace to all that shall make, or read this Pilgrimage, to pray effectually for the same, to the same end, and also draw thence for themselves wholesome and profitable counsel, to the glory of God, and of the sacred Virgin the mother of his Son, the most faithful Advocate of his Church, and specially of her Pilgrims, and Devotees.   
FINIS.   

LITANIAE LORETANAE B. MARIAE VIRGINIS.  

KYRIE eleison.  
Christ eleison.  
Kyrie eleison.  
Christ audi nos.  
Christ exaudi nos.  
Pater de caelis Deus. Miserere nubis.  
Fili Redemptor mundi Deus. Miserere nobis.  
Spiritus sancte Deus. Miserere.  
Sancta Trinitas unus Deus. Miserere nobis.  
Sancta Maria. ora pro nobis.  
Sancta Dei genitrix. ora.  
Sancta Virgo Virginum. ora.  
Mater Christi. ora.  
Mater divinae gratiae. ora.  
Mater purissima. ora.  
Mater castissima. ora.  
Mater inviolata. ora.  
Mater intemerata. ora.  
Mater amabilis. ora.  
Mater admirabilis. ora.  
Mater Creatoris. ora.  
Mater Saluatoris. ora.  
Virgo prudentissima. ora.  
Virgo veneranda. ora.  
Virgo praedicanda. ora  
Virgo potens. ara.  
Virgo elemens. ora.  
Virgo fidelis. ora.  
Speculum iustitiae. ora.  
Sedes sapientiae. ora.  
Causa nostrae laetitiae. ora.  
Vas spirituale. ora.  
Vas honorabile. ora.  
Vas insigne devotionis. ora.  
Rosa mystica. ora.  
Turris Davidica. ora.  
Turris ebu●nea. ora.  
Domus aurea. ora.  
Foederis arca. ora.  
janua caeli. ora.  
Stella matutina. ora.  
Salus insu morum. ora.  
Refugium peccatorum. ora.  
Consolatrix afflictorum. ora.  
Auxilium Christianorum. ora.  
Regina Angelorum. ora.  
Regina Patriarcharum. ora.  
Regina Prophetarum. ora.  
Regina Apostolorum. ora.  
Regina Martyrum. ora.  
Regina Confessorum. ora:  
Regina Virginum. ora.  
Regina Sanctorum omnni. ora.  
Agnus Dei qui tollis peccata mundi. Parce nobis Domine.  
Agnus Dei qui tollis peccata mundi. exaudi nos Domine.  
Agnus Dei qui tollis peccata mundi. Miserere nobis.   

In Aduentu, & in die Annunciationis.  
Vers. Angelus Domini nunciavit Mariae.  
Resp. Et concepit de Spiritu sancto.   

Oratio.  
GRatiam tuam quaesumus Domine mentibus nostris infūdē, ut qui Angelo nunciante, Christi filij tui incarnationem cognovimus, per passionem eius & crucem, ad resurrection is gloriam perducamur. Per eumdem Christum Dominum nostrum. Amen   

Post Nativitatem.  
Vers. Post Partum Virgo inviolata permanfisti.  
Resp. Dei genitrix intercede pro nobis.   

Oratio.  
DEus qui salutis aeternae B. Mariae virginitate foecunda humano generi praemia praestitisti, tribue quaesumus; ut ips●m nobis intercedere sent●amus, per quam meruimus auctorem vitae suscipere, Dominum nostrum jesum Christum filium tuum, Queen tecum etc. Amen.   

A Purificatione usque ad feriam V●in C●ena Dom ni  
Vers Dignare me laudare te, Virgo ●acrata▪  
Resp. D● mihi virtutem contra hostes tuo●.   

Oratio.  
COncede misericors Deus fragilita●● no●trae praesidium, ut qui sancte Dei ge●itr●●● mem● eriam agunus, intercessioni eius auxi●io a nostri, in qu●atibit●●e surgamus. Per eumdem Christum Dominum nostrum.   

A Sabbato sancto, usque ad Sabbatum post Pentecosten.  
Vers. Gaude & laetare Virgo Maria, Alleluia.  
Resp. Quia surrexit Dominus verè, Alleluia.   

Oratio.  
DEu● qui per Resurrectionem filij tui Domini nostri jesu Christi, mundum laetificare dignatus es, pra●●ta quaesumus; ut per eius Gen●tric●m Virginem Mariá perpetuae capiamus gaudia vitae. Per cumdem Christum Dominum nostrum. Amen.   

A Sabbato post Pentecost. usque ad Aduentum  
Vers. Ora pro nobi● sancta Dei genitrix.  
Resp.  digni efficiamur prone issionibus Christi.   

Oratio.  
OMnipotens s●mpiterne Deus qui gloriosae Virginis Matrio Mariae corpus & animam, ut divinum filij tu● habitaculum effici incre●et●●●, Spiritu sancto cooperan● 〈◊〉, da ut cuius commemoratione laecamur, eius pia intercessione ab instantibus malis & a morte perpetua liberemur. Per cumdem Christum Dominum nostrum. Amen.   

In Festivitate Conceptionis, Nativitatis, Praesentationus, & Visitationis B Virginis.  
Vers. 

Conceptio  
Nativitas  
Praesentatio  
Visitatio   est hodie sanctae Mariae Virginis.  
Resp. Cuius vita inclita cunctas illustra Ecclesias.   

Oratio.  
FAmulis tuis quaesumus Domine caelestis gratiae munus impertire, ut quibus B Virginis partus extitit salutis exordium, Conceptionis, (vel) Nativitatis, (vel) Praesentationis (vel) Visitationis eius votiva solemnitas pacis tribuat incrementum. Per Dominum nostrum, etc.   

In Assumptione B. Maria.  
Vers. Exaltata est Sancta Dei genitrix.  
Resp. Super choros Angelorum ad caelestiar egna.   

Oratio.  
FAmulorum tuorum quaesumus Domine delictis ignosce, ut qui tibi placere de actibu, nostris non valemus, Genitricis filij tui Domini nostri intercessione salue●●ur. Per eumdem Dominum nostrum etc.    

THE ROSARY OF OUR B. LADY, containing the 15. Mysteries.  

The 5. joyous.  
1. The Annunciation of the Angel Gabriel to our B Lady.  
2. The visitation of our B. Lady to S. Elizabeth.  
3. The birth of Christ our Redeemer.  
4. The Presentation of her little jesus in the Temple.  
5. The finding of of him in the Temple.   

The 5. Dolorous.  
1. The prayer of our Saviour, when he sweat blood in the garden.  
2. When he was bound to the pillar, and whipped.  
3. When he was crowned with thorns.  
4. When he carried his Cross.  
5. When he was crucified.   

The 5. glorious.  
1. The Resurrection of our Saviour.  
2. His Ascension.  
3. The coming of the holy Ghost.  
4. The Assumption of our B. Lady.  
5. Her Coronation.   

Every Mystery must be considered with an Oblation, and a Prayer, either before, or after the Aue Maria.  

Of the Annunciation. The Oblation.  
O Most holy Virgin full of grace, I humbly offer unto thee 10. joyous 1 Aue Maria, and one Pater noster, in honour of the joy thou receivedst, when being in thy closet, thou wert saluted by the holy Angel S. Gabriel, with these sweet words, All hail full of grace, our Lord is with thee: And brought thee that good tidings how the Son of God came to be made man, and incarnate in thy virginal womb, for the remedy of mankind: and thou, Blessed Lady, thy vow of chastity provided for, with profound humility didst answer, saying, Behold the handmaid of my Lord, be it with me according to thy word.   

The Prayer.  
I Beseech thee O B. Virgin obtain for me of thy beloved Son, to live in this world with great recollection and heed of my soul, that I may perform all the vows and good purposes I have offered unto God, and perfect humility wherewith in all things I should resign myself to his holy will and pleasure.   

Of the Visitation. The Oblation.  
joyous 2 O Most excellent Virgin blessed above all women, I humbly offer unto thee 10. Au●s, & one Pater noster in remembrance of that joy, thy soul felt, when inflamed with charity thou went'st in all haste to visit thy Cousin S. Elisabeth, at which visitation the blessed child S. john, began joyfully to exult in his mother's belly, and was therewith sanctified; and thou most B Lady, being known and saluted for the mother of God; didst sing that divine Canticle of Magnificat.   

The Prayer.  
I Humbly beseech thee O B. Lady, to obtain for me of thy dear Son that I may always seek good company and conversation, and walk right ways, and have fervent charity to God, and profit of my neighbours, and sanctification of mine own soul.   

Of the Nativity. The Oblation.  
joyous 3 O Virgin Queen of Angels, mother of God, I humbly offer unto thee 10. Aves and one Pater noster to that ineffable joy which thy soul felt, when of thy virginal bowels, for the remedy of man, the Son of God was borne, thou remaining a pure Virgin before, in, and after his birth, and with joy and admirable reverence, didst swadie him in poor clouts, and rest him in the manger, and as true God didst adore him, in whose birth the quires of Angel's song, Glory to God on high, and i● earth peace to men of good will.   

The Prayer.  
O Always Virgin, obtain for me that with thee I may love thy little new borne jesus, with all my hart, & in all things seek his glory, and keep peace with my neighbours; & that in honour of so g eat poverty (wherewith my God lay in a manger) I may abhor the vanities, and delights of this world.   

Of the Presentation. The Oblation.  
joyous 4 O Most pure Virgin the glass of humility, I humbly offer unto thee 10. Aves and one Pater noster in remembrance of the joy thou feltest, when after that thy Son had been glorified by the Angels, visited by the Shepherds, and adored by the Kings (observing the law of Purification, whereto thou wert not bound) 40 days after thy childbirth thou didst present thy little jesus in the Temple, where he was agnized and known of holy old Simeon, and Anne the Prophetess, and adored for Messiah, and the true God.   

The Prayer.  
I Humbly beseech thee obtain for more of thy dear Son, perfect chastity and purity of conscience, that being purified in soul & body, I may be presented before thy divine sight. Amen.   

Of the finding, etc. The Oblation.  
O Virgin Mother of mercy, the comfort, and help of the afflicted and distressed, I humbly offer thee 10. Aves and one Pater noster joyous 5 for the joy thou receivedst, when after the affliction of thy soul, for having lost thy little jesus, the light of thine eyes, thou foundst him in the Temple, at three days end, set amongst the Doctors, hearing and demanding with admirable wisdom, and returned in thy company, and was subject unto thee, and thy holy and most pure spouse joseph.   

The Prayer.  
GRant me, O Blessed Lady to seek my God, with great grief & sorrow for having lost him, and grace never more to lose him, and perfect obedience to all my superiors. Amen.   

Of the Prayers in the garden. The Oblation.  
O Most holy Virgin, in the Passion of thy Son so sad and desolate, Dolorous. 1 I humbly offer thee 10. Aves & one Pater noster, in reverence of that dolorous mystery, when thy Son praying in the garden to his eternal Father, in his agony sweat drops of blood in such abundance, that they ran down upon the ground, and after was by one of his disciples betrayed and delivered to the ministers of the jews, by whom he was taken, and his hands being manacled, with a cord about his neck, was cruelly haled to the houses of Annas and Cayphas.   

The Prayer.  
I Humbly beseech thee obtain for me of thy dear Son the gift and grace of true prayer, and that in all my tribulations and afflictions I may conform my will unto 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. Aves and one Pater noster in memory of the grief and shame which thy Son felt, Dolorous. 2 when after all the scoffing, beating, and spitting of that dark and doleful night, the next day, he was in the house of Pilate despised and put to shame, being (he that clothed the heavens with beauty, and is himself the most beautiful of all the children of men) bound to a pillar, and whipped most cruelly with no less than 5000. stripes and more.   

The Prayer.  
I Humbly beseech thee, ask of thy Son for me, that he would rid me of all earthly affections, & give me grace and courage to chastise and subdue mine own flesh, that it prevail not against the spirit; and that I may patiently bear the rods and chasticements, which in this life his divine Majesty shall send me.   

Of the Crowning. The Oblation.  
Dolorous. 3 O Virgin distressed, I humbly offer thee 10. Aves & one Pater noster in reverence of that grief, which thy Son our Lord jesus-christ suffered, when the cruel tormentors crowned him with a crown of thorns, which pierced his most tender and holy head in such sort, that his precious blood trickled down round about most abundantly. They mocked him also, & put in his hand a reed for a sceptre, striking him therewith on the head.   

The Prayer.  
I Humbly beseech thee pray for me that I may avoid all desire of pride & presumption, and may rather desire ●●ame & injuries for my sweet Saviour Christ his sake; that in this life being crowned with thorns of tribulation, I may deserve hereafter to be crowned with glory in thy bliss everlasting.   

Of the carrying of the Cross. The Oblation.  
Dolorous. 4 O Virgin so darkened and filled with grief & sorrow, I humbly offer thee 10. Aves & one Pater noster for the sorrow thy holy soul felt when thou didst see thy dear beloved Son led through the streets of Jerusalem with proclamation condemned to death as a malefactor and disturber of the people, carrying all along that heavy Cross upon his weak shoulders, and sawest him failing to the ground with the weight thereof, with which doleful sight, thou wert even pierced with grief and sorrow.   

The Prayer.  
I Humbly beseech thee obtain for me perfect feeling and tenderness of hart and compassion in these sufferings of thy Son, and t●●e repentance whereby I may weep also for myself, confessing, correcting, and satisfying for my sins, and that with promptitude and alacrity I may carry any Cross which God shall lay upon my shoulders.   

Of the Crucifying. The Oblation.  
Dolorous. 5 O Virgin, spring and fountain of tears, & at the foot of the cross crucified in hart with thy Son. I humbly offer thee 10. Aves & one Pater noster to the incomparable grief which thou feltst, when in mount Caluary, thou ●awest thy good jesus, that lamb without spot fastened to the Cross with cruel blows which pierced thy hart where (after pardoning of his enemies and fulfilling the scriptures, with a great cry and tears he commended his soul to his eternal Father) thou sawest him yield up his ghost.   

The Prayer.  
BY the greatness of thy griefs which hear B. Lady thou didst suffer, obtain for me that I may pardon and love mine enemies, & that our Lord may pardon me all my sins, and not forsake me in the hour of my death, but that having performed all my duty, I may yield my soul into his holy hands. Amen.   

Of the Resurrection. The Oblation.  
O Queen of heaven full of joy, I humbly offer thee 10. Aves & one Pater noster for the ineffable joy thou tookest in the Resurrection Glorious. 1 of thy well-beloved Son, when to thee before all others, he appeared glorious & risen from the dead and converted all thy sorrow into joy and gladness, and after in token of his great love, and for confirmation of the faith of this Resurrection, he appeared often to his Apostles and disciples.   

The Prayer.  
I Humbly beseech thee procure me the true joy of a good conscience, and that my soul may rise again in newness of life and manners, and firmly believe the mysteries of the faith which our holy Mother the Catholic Church teacheth. Amen.   

Of the Ascension. The Olation.  
O Glorious Lady full of comfort I humbly offer unto thee 10. Aves Glorious. 2 and one Pater noster, for the joy thou haddst in the wonderful Ascension of thy Son our Lord, when thou sawest him with glorious triumph mounted up, accompanied with the blessed souls of the holy Fathers, adored and worshipped of all the quires of Angels, ascending into the heavens, there sitting at the right hand of God his Father, leaving thee here on earth for the stay and light of his Apostles, & for the example & comfort of his Catholic Church.   

The Prayer.  
I Humbly beseech thee obtain for me, that my hart may be lifted up to love heavenly things, and that thou wilt be to me a sweet comforter in the journey of this present life, that I may deserve life everlasting Amen.   

Of the coming &c. The Oblation  
O Excellent Spouse of the holy Ghost, mother of the motherless, comfort of the comfortless, I humbly offer 10. Aves and one Pater noster to the sacred mystery of the coming of the holy Ghost, when Glorious. 3 in the figure of fiery tongues, he descended upon thee most B. Virgin, and the whole company of the Apostles, even as thy Son promised, & in such sort did inflame and fill their hearts, that immediately they began to speak in diverse tongues the wonders of God.   

The Prayer.  
PRay for me O B. Lady that I may deserve to receive plentiful grace▪ the gifts of the holy Ghost, & the language of Christian love in all my conversation with my neighbours, and perseverance in virtue, and all good purposes.   

Of the Assumption. The Oblation.  
Glorious. 4 O Sovereign Lady and Virgin, the honour of mankind, & beauty of the heavens, I humbly offer unto thee 10. Aves and one Pater noster, to the glorious mystery of thy Assumption; when by the B. Son, thou wert called to his everlasting glory, & deservedst at thy happy passage to have present the holy Apostles thy servants, & wast received body & soul into the heavenly habitations of the celestial spirits, as Queen of the Angels & mother of their Lord & master.   

The Prayer.  
I Humbly beseech thee be my Advocate in all times and places, and deliver me from sudden and unprovided death; and when I shall pass out of this world defend me from all the temptations of the devil, that my soul may have free access to the joys of my God and Saviour.   

Of the Coronation. The Oblation.  
Glorious. 5 O Most high & glorious Lady, Empress of the whole world, I humbly offer unto thee 10. Aves & one Pater noster to the glorious mystery of thy Coronation, which was the accomplishment of all thy joys, and the crown of all thy deserts, when thou wert exalted above the Angelical spirits, and to the blessed Trinity, the Father, Son and holy Ghost, thou wert crowned and appointed Queen & Lady of all, and the defendresse and advocate of all that invocate thee.   

The Prayer.  
WE rejoice O B. Lady at thy exaltation and glory, and beseech thee that from the high throne where thou art placed, thou wouldst remember thy poor children, which wander here in this vale of tears, and that thou wouldst obtain for us plentiful gifts and graces, that we may deserve with thee, and all the holy Saints to enjoy the B. Trinity. Amen.     

THE CORONE OF B. LADY.  
THe manner of saying the Corone of our B. Lady, consisting of 63. Aves & six Pater noster in remembrance of the 60. years of her life, every Pater noster with the 10. Aves are to be said and offered in the honour and remembrance of 10. years of her life, and of what 〈◊〉 did or suffered in that time, with a prayer either before or after, craving those graces and virtues, which most did shine in the actions of those years.  

The Oblation of the 1.  
O Most innocent and immaculate Virgin, I humbly offer unto thee 10. Aves & one Pater noster in honour of the first 10. years of thy life, and all thou didst therein in honour of thy immaculate Conception, & miraculous Nativity of a barren womb, of thy blessed infancy, and Presentation into the Temple, and all thy virtuous exercises and devotions there, whereby thou wert disposed and prepared to be a meet mother for the son of God.   

The Prayer  
PRay for me I beseech thee, that I may offer my best & first times, to the service of God, and by exercise of virtue, and eschewing occasions of sin, I may dispose my soul to receive God's grace in this life, and his glory in the next.   

The Oblation of the 2.  
O Most happy and chosen Virgin, I humbly offer up 10. Aves and a Pater noster in remembrance of the high virtues, which daily increased in thee, first vowing chastity, and espousing thyself to chaste joseph, receiving with joy, humility and resignation, the joyful news of the Incarnation of the Son of God in thy virginal womb, bearing thy Creator, swaddling and resting him in the manger, seeing him glorified by the Angels, visited by the shepherds, adored by the Kings, circumcised, presented, and redeemed in the Temple at thy Purification, didst nurse him and give him suck, and stedst with him into Egypt, and there in a strange Idolatrous Country, didst work for his maintenance and thine.   

The Prayer.  
I Beseech thee obtain for me, part of these joys which in this time thou didst receive, and the imitation of thy chastity, and special love of poverty, which thou and thy son so greatly did embrace.   

The Oblation of the 3.  
O Most B and patiented Virgin, I humbly offer unto thee 10. Aves & a Pater noster in remembrance of thy poor pilgrimage & entertainment in Egypt and in thy return from thence, & the fears thou hadst at returning, thy sorrow in losing, and joy in finding thy Son in Jerusalem, and in honour of all that sweetness and joy thou receivedst in the conversation & company of thy heavenly guest & child.   

The Prayer.  
PRay for me I beseech thee, that in all my pilgrimage of this life, I may have thine and thy son's company, & never long want the comfort of his gracious presence, doctrine, and Sacraments.   

The Oblation of the 4.  
O Most happy & gracious Virgin, I humbly offer up to thee 10. Aves and a Pater noster, in remembrance of all that joy and pleasure, ●ou hadst in the presence of thy sweet jesus, eating, drinking, talking and woe king with him that giveth meat, drink, speech and strength to all creatures.   

The Prayer.  
PRay for me I beseech thee, that in all my life and actions I may be so conjoined with jesus, & so communicate with him, that whether I eat or drink, or whatsoever I do, I may do it in his presence and to his only glory and praise.   

The Oblation of the 5.  
O Most joyful, & dolorous Lady, I humbly offer unto thee 10. Aves and a Pater noster, in remembrance of those pangs and 〈◊〉 which after all the joys thou receivedst, by departing of thy Son from thee, of thy cares and fears thou hadst of him, and the excessive grief thou tookest when he was betrayed, taken, bound, led captive, beaten, spit upon, mocked, whipped, crowned with thorns, blindefolded, buffeted, condemned, crucified, blasphemed, pierced, taken down and buried: in remembrance also of thy great joys, 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 remain firm and constant at the foot of the Cross with thee, and thy blessed company, that at last I may be partaker of the joys and glory of his resurrection and Ascension, and of the comfort of his holy spirit.   

The Oblation of the 6.  
O Most perfect, patiented and blessed Lady. I humbly offer unto the● 10. Aves and a Pater noster in remembrance of thy most holy life here on earth after the Ascension of thy Son; of the longing tho● hadst to be with him, and loathing of this life: of the light, comfort and example thou gavest to the Apostles and all Christians, of th● zeal for the glory of thy Son; of thy devotion 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 here on earth I may have like longing to be with thy Son, and loathing of this life, with devotion to all his remembrances, and Sacraments.   

The Oblation of the 7.  
O Most happy and glorious Virgin, I humbly offer unto thee 3. Aves and a Pater noster, in honour of the last three yeare● of thy life, & of the joyful expectation of thy deposition, with most perfect works and more fervent desires, in remembrance of thy great joy at the calling of thy Son and spouse; of thy visitation of Angels and their heavenly melody; the presence of the Apostles praising and lauding him: and finally in remembrance & honour of thy most happy passage, joyful Assumption, and glorious Coronation.   

The Prayer.  
PRay for me I beseech thee, that I may so live, as I may expect a joyful 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 servants, but may be protected by my good Angels, & my soul by them carried where thou dost sit in glory and behold the face of the most blessed Trinity, the Father, the Son, and the holy Ghost. Amen.   
FINIS.