S. MARY MAGDALENS PILGRIMAGE TO PARADISE.  
Wherein are lively imprinted the footsteps of her excellent virtues, for Sinners to follow, who desire to accompany her thither.  
By I. S. of the Society of IESVS.  
 ornament 
IHS   
●ermissu Superiorum, M. DC. XVII.   

Anagramma. MARIA MAGDALENA.  
Grandia mala mea. VEL, A me mala grandia.  
christ potens, fate●r, MEA sunt MALA GRANDIA: said tu  
Quae meruere A ME GRANDIA ver● MALA.   

THE EPISTLE DEDICATORY.  
TO THE RARE pattern OF PENNANCE, And most worthy mirror of Repentance, the euer-blessed Saint, S. MARY MAGDALEN.  
MANY, and diuers Reasons I find which are wont to move and induce men to dedicate their Labours unto others. ●ometymes the great Excellency and ●orth of the person is such, that thrice●●ppy doth he think himself, and most ●●●cky doth he deem his work, if it may be but graced with the favour of so great a Patron. Otherwhiles as well the greatness, as the multitude of favours received, heapeth such obligation vpon a man, that without the perpetual blemish of shameful ingratitude, he cannot avoid the employment of his best endeavours; partly to signify his grateful mind, for the benefits received, and partly to aclowledge the full requital beyond his reach confessing withall his own unworthiness of what he hath already reaped.  
again men are wont to be alured with this Hope, that under the safe protection of so Noble a Patron or patroness their work, otherwise subject unto many sharp Censures, may escape the dangerous storms of carping tongues. Besides, some are enticed, not so much with any favour already done, or benefit received, or any friend-ship as yet obtained; but with a longing desire, an● strong hope by this means to creep in●● favour of those, to whom they think their service may be grateful. Lastly many are drawn to offer up their works at the feet of Great Men and potent Personages, because it handleth some matter touching them, their House, or Family, whereby it seemeth injurious unto them, that any other should protect or patronise the same besides themselves whom it toucheth so near. These and such like are wont to be motives of their dedicatory Epistles.  
For all these, and many other reasons( O Blessed Saint) I find a very strict obligation, whereby I am many ways bound to present these my first Labours unto thy Worthy self. For if the Excellency and Worth of thy Person be respected, the greatness of thy Sanctity is a clear argument therof. If Benefits received might induce me, mine own Conscience is a faithful witness of thy many and singular favours towards me. And who dare be so impious as to carp ●t my rude lines, when they be honoured with the Name of BLESSED MAGDALEN? Besides, if Hope of future favours may 'allure me, the Benefits already received, give me not only a steedfast Hope, but full Assurance also of greater favours. Finally the whole subject of my Labours being thyself, thy admirable conversion, thy rare Pennance, thy singular love, and the rest of thy excellent virtues; where should my willing Labours better be kept, where more safely lodged& laid up, then under the golden Key of thy Protection; who not only as a strong city or Castle of Refuge here on Earth, but as an impregnable fortress and invincible Tower from heaven, wilt protect and defend me?  
Take therfore( Glorious Saint) this little Mite into the rich alms-house of thy great abundance, not considering so much what the glovers hand can perform, as what his willing Hart doth aspire unto, and what in his best desires he wisheth to accomplish. Remember( o● mirror of the World) thy loving Maisters words in thy defence, when the venomous tongue of Iudas did lay open the inward poison of his hart, deeming that precious ointment to be loss, that was bestowed vpon sweet IESVS: but he seeing the inward devotion of thy inflamed Hart, answered for thee, Quod habuit hoc fecit: She did what she could; as who should say, this ointment, although in itself precious and of great esteem, yet in her hart it seems little, in respect of her great devotion, and the person of whom it is bestowed, and therfore Quod habuit hoc fecit; she did the best she could.  
If therfore( dear Mother) my gift be neither in itself of worth, not yet proceed from such an Hart as may grace and set it forth; at the least, Quod habui hoc feci: What with the best of my endeavours I can accomplish, I shall most willingly afford thee; and then how can it offend, if it be favoured by thee? How can it but please, if it haue but an only lustre from thee? How can it be worthless, if it be graced by thee? And finally how can it but be beloved having relation unto thee? Besides, with this little gift of mine I hope to provoke some richer Wit, and deuouter Hart to offer up themselves at thy shrine, and consecrate their better talents to thy praise and imitation.  
Grant therfore( O Blessed Saint) that I may not only with my understanding find out the way of this thy happy Pilgrimage of Pennance, and discover the footsteps of thy excellent virtues, but that with my Hart I may so love and affect them, and with all my endeavours so follow them, that I may one day arrive at that quiet port, where there is no fear of shipp-wracke; and so be admitted into that celestial city, and heavenly Paradise, where thou dost enjoy that Best Part, which most happily thou hast chosen, and( as our saviour promised) shall never be taken from thee.   

THE PREFACE to the Reader.  
CONSIDERING with myself( Gentle Reader) all men to be wandring Pilgrims in this world, and their lives to be nothing else but a weary, and tedious Pilgrimage hear on Earth, their home being heaven from whence they are banished by reason of their Pride and Disobedience; I thoroughly persuaded myself, that it would be very grateful and pleasing unto many, if under the title of a pilgrimage to Paradise, I should writ the life of this Blessed Saint: by the which, I shall not only show myself grateful for the manifold benefits I haue received from her bounteous Liberality, whereby I am obliged to employ the best of my endeavours to her honour and praise: but also( as I hope) stir up the hartes of some to follow her happy steps, to their greater profit, her more glory, and no small comfort unto myself.  
For what wandring Pylgrime would not be glad of so safe a Guide? What sinner would not rejoice at so happy a Light? what witch would not fly to so sweet a patroness? or what true Christian would not be moved with so rare example? Cuius enim vel saxeum pectus illae huius peccatricis lacrymae ad exemplum poenitendi non emolliant( saith S. Gregory?) For whose breast even of ston, would not the tears of this sinful woman move, and soften to the like example of repentance?  
I haue therfore divided her life into diuers dayes journeys, according as the grace of the Holy Ghost guided this Blessed Penitent, that we may the better see the rare handiwork of the divine Spirit, and more clearly discern the admirable virtues of this happy pilgrim, and be the more forcibly moved to the imitation therof; and so learn how to ascend from this vale of tears and misery, unto the top of all comfort and felicity, which from my hart I wish to all who shall read this happy Pilgrimage. red therfore without curiosity, carp not at the meanness of the style, but seek to imitate the virtues of the Saint.  
I. S.   

S. MARY MAGDALENS PILGRIMAGE TO PARADISE.  

THE FIRST DAYES journey from sin to Grace.  

How Blessed Magdalen perceiveth herself in the gulf of sin. CHAP. I.  
LONG had the dark and cloudy night of flattering and deceitful sin, eclipsed from our poor Pilgrims sight the gladsome beams of Grace, whereby it came to pass, that the night being shrouded in utter darkness, the weather tempestuous, and the way dangerous, she having mist her aim was lead aside, and ran headlong unto her endless ruin and destruction. For such is the crafty dealing of our ancient enemy, and such the subtle enchanting of the winding Serpent, that under the shadow of the sweetest baits, we devour the hidden hook of deadly sin; and he being indeed the Prince of darkness, transformeth himself into an angel of Light, thereby to wreak his thirteen vpon the Image of God, and be revenged of those to whom the inheritance of the kingdom of heaven doth belong. Into the jaws of this foul Fiend was our poor Pylgrim fallen, who seduced with this false light, and true darkness, saw not the dangerous pit of her own peril and perdition.  
2. About which time the Orient sun of Iustice began to disperse these misty clouds, and spread his gladsome beams over the Land of jury, whereby our wandring halfe-lost Pylgrim did perceive a most cheerful dawing of a happy day to be at hand: by whose near approaching light she might easily discern the certain peril and imminent danger she was in. And therfore seeing no other remedy, in the midst of the ocean of her miscarried Fortune, she cast the strong anchor of her Hope, not in the sand, but vpon the immovable rock CHRIST IESVS, with undoubted faith; that so she might escape the danger of this swallowing gulf of sin.  
3. Seeing now the perilous estate she was drawn into,& the infinite good which she had almost lost; she needed no further instigation to drive her forward, and make her strive to get forth of the miseries she had so long, and( alas) too long embraced. And therfore making use of the light already received, I imagine she broke forth into these or the like speeches. Almighty& everliving God, grant, that from my hart I may desire thee, desiring to seek thee, seeking to find thee, finding to love thee, loving to obtain forgiveness of my sins, and being forgiven never more to offend thee.  
4. But yet the better to understand the pitiful estate of this our straggling Pylgrim, let us imagine with ourselves a forlorn and desolate traveler, in a strange and unknown country, in a dark, rainy, and tempestuous night, having utterly lost his way, to fall into some deep and hideous pit, not so much filled with water, as replinished with all kind of venomous and poisoning Serpents, Adders, Snakes, toads, and the like, amongst which this poor wretch should remain all night, not knowing which way to turn himself to get forth, by reason of the depth; or little dreaming what danger he was in, by reason of the darkness of the night, not giuing him leave to behold these hideous Monsters. But if the cheerful light of the sun should but begin to discover unto him the manifest danger he were in, and lay open to his view the venomous rank wherewith he was beset, doubtless with all his powers he would strive, and with all his forces struggle, never ceasing with his loudest voice to cry and call for help, that he might be freed from this second Hell.  
5. Into a far more dangerous gulf, and swallowing whirl-pit was poor MAGDALEN drawn, and carried down; little marking the danger she was in, or once thinking of the thick muster of such Hellish Furies who waited to devour her; until the shining beams of the divine Spirit sent from the sun of Iustice CHRIST IESVS, dispersed the misty clouds of dark ignorance, quickened her dim sight, and opened her drowsy eyes to behold her own misery, that she might cry with the Kingly Prophet, Infixus sum in limo profundi: I stick in the sly my mud of the bottom of the deep. Ad nihilum redactus sum,& nesciui: I am brought to nothing before I was ware: therfore de profundis clamaui ad te Domine, Domine exaudi vocem meā, from these deeps I cry unto thee, o Lord, Lord hearken unto my voice. Abyssus abyssum invocat, one depth calleth vpon another: the depth of my misery, o Lord, crieth and calleth vpon the depth of thy mercy; therfore let me taste the sweetness of thy merciful pardon, Et misericordias Domini in aeternum cantabo: and I will sing thy mercies for evermore.  
6. O sorrowful MAGDALEN let me bring this comfort unto thee. God himself made man is come down to seek thee, therfore make no delay to come unto him. The dove being let fly from the ark, not finding where to rest her foot, came back again to save herself. Come back, come back, o doleful dove unto thy true Noë: For what doth Noë signify, but Rest. Come back then unto thy true Rest: bring the olive branch of peace in thy mouth, for now he is come into the world who bringeth peace unto men, pardon unto sinners, ioy unto all. Say not, thou art a Sinner, for such he calleth; say not thou hast offended him, for such he invites, say not, thou hast erred and gone astray, for such he seeketh, and bringeth home, as a true shepherd.  
7. But( alas) what needeth counsel where the disease suffereth no delay? or who will be deaf when CHRIST calleth? who so discourteous as not to come when IESVS inviteth? who will not sell and forsake all, to buy the field, and find out the infinite treasure of the son of God wrapped in human flesh? run then MAGDALEN, to the fountain of living water, and like the wounded Hart never cease until thou hast quenched thy lingering thirst. Hasten unto the alms-house of Mercy, never rest until thou hearest thy sins are forgiven thee. Fly unto the sure Castle of defence, where thou shalt sit secure from all thine enemies, and be protected from all thy foes. ask, and thou shalt haue careful guides to direct thee to him; seek, and thou shalt find his bountiful hand ready to receive thee: knock, and he will open the broad gates of his in sin it mercy unto thee.   

How this happy pilgrim sought for Christ. CHAP. II.  
NOW had the dart of divine love wounded so deep the panting hart of Blessed MAGDALEN, that her eyes abandoning all messengers of sleep; her thoughts still urging her will; her will again inploying her thoughts to invent some means how to find the remedy for her bleeding hart; her watchful eyes never wearied with looking, if she could spy her desired IESVS; her cares still hearkening if she could but hear him name, whom now above all things else she loved; her tongue though interrupted with sighs and tears, yet lovingly demanded news of her physician; her feet never weary with wandring after him; finally her only rest was to be restless in the search of him, in whose only hand lay the care of her deadly wounds.  
2. Many times me thinks I hear her blame herself with the spouse, that she could not find whom she so much loved. In lect ulo meo per noctem quaestui quem diligit anima mea; quaestui& non inveni. In my bed in the night I haue sought whom my soul loveth, I haue sought and haue not found. No, no Christ is not to be found by darkness, but by light, for he is Light itself, neither can darkness comprehend him; nor is he to be found amongst pleasures and delights, signified by the loft bed, in lectulo meo. He is weeping in poverty, preaching with humility, curing diseases with charity, suffering with Patience, dying for Obedience. Therfore sweet MAGDALEN tell me, what was thy resolution? what didst thou say unto thyself, when thou couldst not find him? Surgam, circuibo civitatem, per vicos& plateas quaeram quem diligit anima mea. I will arise, I will compass about the city, through all the ways and streets I will seek whom my soul loveth.  
3. I will arise from the base conversation of a sinful life, I will leave the wicked Babylon, I will enter into the holy city of jerusalem, I will seek every nook and corner, until I find him. I will arise with my understanding to the consideration of so manifold benefits bestowed vpon me, with so great liberality; I will weigh mine own ingratitude, in being forgetful of them. I will arise to the contemplation of my intolerable malice in offending his divine majesty, to whom by so many titles I owe my self ten thousand times. I will compass myself about with works of pennance: I will seek to attain unto his favour by true contrition and sorrow for my sins; and I will aclowledge them unto him, with a strong& firm purpose never more to offend him. I will arise from all base affections, and desires of the world; my employment shall be the contemplation of the celestial Paradise; this shall be my portion, this my part; by this way I hope to find out my beloved Spouse, my Lord, my master, the saviour of my soul. Therfore sweet IESVS hid thyself no longer from me, but let me know, ubi pascas, ubi cubas in meridie: where thou dost feed, where thou dost rest at midday. No labours shall daunt me, so I may find thee, no shane confounded me, so I may see thee; no words affright me, so I may hear thee; no multitude be terrible unto me, so I may enjoy thee; Finally nothing trouble me, so I may love thee.  
4. Thou didst sand an angel to manifest thy nativity to the poor devout shepherds; thou gavest a glitternig star to bring the three kings from the East to adore thee. O what Blessed angel will tell me, what fortunate star direct me, sweet IESVS, that I may find thee! I do not seek thee as cruel herod did to kill thee, but with all love, and reverence to adore thee. I do not come as a proud pharisee to entrap thee, but as a poor wounded soul to be cured by thee. I am the lost sheep thou seekest, and yet I seek thee. Thou knowest where I am lost, and how much I desire to find thee. Thou sayest thou camest to call sinners, O then let me hear thy voice; sonnet vox tua in auribus meis; let thy voice sound in my ears, for it is sweet: let me hear it, for I desire it: hid not thyself any longer from me, the only remedy of my bleeding soul. To dy without thee is eternal death; but to live with thee is an endless life. The sacrifice thou delightest in( o Lord) is a troubled spirit, and an humble and contrite hart thou wilt not despise. This sacrifice I desire to offer up unto thee; with such an hart I would present thee: if it be not to thy liking wound it yet more deep, that the bleeding of my inward grief may be a faithful witness of my love,& the multitude of my tears wash away the guilt of my sin, that I may appear before thee.  
5. I confess( o Lord) that I am sunk down into the depth of misery, yet let not misery prevail where mercy reigneth; nor sins remain where IESVS blesseth. Thou hast called me( sweet saviour) and I haue heard thee: despise me not therfore when I call vpon thee. Thou didst look vpon me with thy eyes of mercy, when I loved sins; turn not away thy face now I hate and detest them. Thou hast promised that, who waketh in the morning shall find thee, therfore let my watchful eyes receive this blessing to see thee. Although I be not worthy to behold thy heavenly countenance; yet am I bound to fall at thy sacred feet, and ask pardon for so often offending thee. Therfore since hope differred afflicteth the mind, ease me of this grief; take away this sorrow from me; let me after long seeking know how to find thee, for love suffereth no delay,& therfore marvel not that, amore langueo, I languish with desire of thee.   

How Blessed Magdalen hath notice of Christ, and findeth him in the house of the pharisee. luke. cap. 7. CHAP. III.  
THE shining son of Iustice CHRIST IESVS, now began to spread his beams of light more freely though the Land of jury, and famed began to post to all parts with the shrill report of his life and doctrine, when our Blessed MAGDALEN, either by her Sister Saint Martha, or otherwise, came not only to haue notice of him and his celestial doctrine, but also to know in particular where he was: which aslone as she understood, taking a box of precious ointment, she made great hast unto the house; and finding him at dinner with his disciples and others, not so much as saluting any, but boldly rushing in, she ran unto the physician of her soul; and not daring to look him in the face whom she had so often and so grievously offended, guided by the mother of all virtues Humility, standing behind him she began to wash his sacred feet with floods of tears; with her beautiful hair she did wipe them; with all love and devotion she kissed them; and lastly powred out her precious ointment vpon them, to refresh them.  
2. But stay my hasty pen, me thinks thou runnest too fast, and hast too soon posted over so rare and singular an example of virtue; give me leave a little to discourse with this holy Penitent, and devout Pylgrime. Tell me( o sweet MAGDALEN) where is all thy courteous behaviour, that thus so vnmannerly thou rushest into a banquet not invited? Didst thou not fear to offend the presence of him whom thou didst seek, with so great boldness? Didst thou not imagine thou mightest haue been kept back by force, and so haue been disgraced? Didst thou not foresee the murmuration of the proud pharisee against thee? Could not the modest shamefastness of a woman detain thee? Did not the multitude of thy sins affright thee? Did not the rumour of thy bad life and name confounded thee? Could not the vnfitnes of the time and place delay thee? Finally did not the very light of IESVS terrify thee? How therfore durst thou in this strange and unaccustomed manner present thyself unto him?  
3. Alas, I see thou art to busy to answer me, yet I am not so busy but I will answer for thee. Apelles the Prince of Painters coming vpon a time to the city of Alexandria, was there received with great disdain by the painters of the said city, and by one Planus was feygnedly invited to the kings Table, that he might from thence be repelled with disgrace, coming thither, as the King might imagine, unsent for, as indeed it happened: for the King most dishonourably commanded him to depart, it being the custom that none might approach unto that place unless he were sollemnly invited: but Apelles most ingeniously cleared himself from that blemist, saying, he was invited, and that sollemnely; and being demanded by whom, snaching up a coal from the fire he painted such a lively image of him who had invited him, that he caused great admiration, and was exceedingly honoured by the King, and held in no small estimation.  
4. But( alas) Apelles his art was not able so to express the image of him that invited him, as our Blessed MAGDALEN had in her hart and countenance expressed and imprinted the lively image of IESVS, who invited her, though others might think she was not called or invited. No, no, O happy Saint, thou didst not come unto him before thou wert invited, who came to call and invite sinners unto him: and although he did not sand visibly for thee, yet he came himself visibly to seek thee, and with an inward light and joyful messenger did call thee, and therfore no breach of courtesy to seek him, nor any impeachment to thy best demeanour to come unto him. Yea rather great discourtesy had it been, with the covetous miser, ambitious wondering, or fleshly catiffe to excuse thyself. Coeperunt omnes simul se excusare: they began all to excuse themselves; but thou, O Blessed Saint, knewest very well the force of him who called thee, the love of him who invited thee, the mercy of him who sought thee. And therfore as soon as ever thou knewest, thou didst prepare thyself with all due reverence and respect to seek him; how then couldst thou fear to offend him with thy boldness? Neither could these ore of any force detain thee, where so strong love did direct thee, quia sortis est vt mors dilectio, because love is as strong as death.  
5. Well didst thou foresee the murmuration of that proud and arrogant pharisee; but what could those vain words hurt thee, where the sacred mouth of IESVS ready was to defend thee. Well might the modest shamefastness of a woman haue detained thee, had not thy inward blushy been such, as outwardly thou didst respect nothing. The multitude of thy sins might well haue been terrible unto thee, had not the multitude of Christ his mercies appeared greater before thee. The rumour of thy bad name might haue been cause of confusion, had not the only remedy been to be confounded. The vnfitnes of the time and place might haue kept thee back, but that there is no time or place unfit to follow Christ, and humbly to demand forgiveness of our sins. The very terror of his presence might haue amazed thee, had it not been the best remedy to delight thee.  
6. Therfore I cease to wonder that this Blessed Saint not with importunity, but very fitly, and with so great diligence came so fast to seek the remidy of her festered wounds. Let us therfore mark with attention how she proceeded: for doubtless her example will be profitable unto us, and the fragrant odour of her excellent virtues far surpass the sweet perfurmes of her precious ointments. Neither without mystery hath the holy Ghost guided the pen of the holy evangelist to set down so exactly and in particular all her actions. job was afflicted that we might learn; and Toby strooken blind for our example, that by these myrrours of patience we might learn to suffer: Vt posteris daretur exemplum patientiae, saith the Sacred Text, that they might leave an example of invincible patience unto all posterity: yea as S. Paul wittnesseth, Omnia quae scripta sunt, ad nostram doctrinam scripta sunt: All things that be written, be written for our learning and instruction: and therfore let us now discuss with diligence this matter of no small importance, and consequence.   

The excellent virtues of the Blessed Saint are yet more at large declared. CHAP. IIII.  
ECCE mulier quae erat in civitate peccatrix: Behold a woman who was a sinner in the city. The holy evangelist making mention of a pharisee who had invited Christ unto his house, begins to enter into the description of the admirable conversion of our holy pilgrim, and as a thing very wonderful and strange, he inviteth us unto attention with an Ecce, Behold: which manner of speaking signifieth some notable fact to follow. What therfore should we behold? A woman that was a sinner in the city. What did she? as soon as ever she knew that IESVS dined at the house of the pharisee, she presently went thither with a box of precious ointment. But perhaps some will marvel why S. Luke being to paint forth the virtues of this Blessed Saint, beginneth with mention of her sins? This maketh not a little for her praise and commendation, who ouercomming so many difficulties did come at last to exercise such rare acts of virtue: yea in this doth appear the excellent art of the holy Ghost, for seeing that she was to be so great a Saint, the first ground being laid of black, the beautiful lustre of her virtues might appear the better, and be the more admired, and therfore he bids us behold, Ecce: which reflection unto her sinful life, doubtless doth give a greater grace unto her virtues.  
2. Neither must we when we hear this word Peccatrix, to wit a Sinner, haue such imagination that she was a common Harlot, nor yet excuse her so much on the contrary side, that we say she sinned not at all but seemed a sinner; these two extremes must be avoyded. For we must aclowledge her a sinner, sith the gospel saith so, and that she was much noted for it, that he calleth her so. But no marvell that her defects seemed so great, and were so scandalous in the sight of the world; for being a noble Woman, and of great worth, vpon whom the eyes of the vulgar sort use always to be most fixed, every thing in such a person seemeth greater then it is; and the more renowned the persons be, the greater the scandal if their fault be known. And this is the reason, that Blessed MAGDALEN was accounted a sinner, and so by the holy evangelist described, according to the famed that ran of her, and the occasion she had given therof, which now with the abundance of her tears she washeth away. For as soon as she knew that Christ was in the house of the pharisee, she needed no further messenger, but with all speed she hasted unto him, Vt cognovit, saith the evangelist, as soon as ever she knew.  
3. here beginneth the first step unto all virtue; here is the fountain and source of all good; here is the ground and foundation of our spiritual building, to be diligent and watchful in putting in execution the divine inspirations we haue received, as this Blessed Saint did. The evangelical seed, saith CHRIST, was sown in four places, yet it grew but in one: so the divine inspirations we receive into our harts, either we let them be devoured by the fowls of the air, that is wicked spirits; or else we permit the thorns of vices to grow so fast, that they choke them; or falling into a hard and stony hart, they prove nought for want of the moisture of devotion. But that which falls in the good ground, that which is sowed in an excellent hart, taketh deep roote,& keepeth fast that light already received, and maketh it fructify an hundred fold. Verbum Dei retinent& sructum offerunt in patientia: they keep the word of God, and bring forth fruit in patience. Such was the hart of Blessed MAGDALEN, after the sun of Iustice had revested this dark cloud with his beautiful beams of grace; she kept it too sure from the fowls of the air to come near it; that it should not dy for want of moisture she made her head a fountain, and her eyes springs of tears to water it; and least the pricking thorns of sin might offend it, she plucked them up by the roots, and in the consuming fire of contrition burned them. O admirable diligence, by which she deserved that the Church should sing in her honour, Ab ipsa fauce Tartari redit ad vitae limina: from the very mouth of Hell she returned to the gate of heaven.  
4. Attulit Alabastrum vnguenti: She brought an Alabaster box of ointment. The box was of Alabaster ston, very white, full of ointment. What is the mystery of this? Besides the ordinary courtesy of anointing our saviour his feet, she meant that he should mollify her stony hart, and make her soul white. A sit vessel for all kind of heroical virtues, whose sweet perfumes might be most pleasing unto Christ; and therfore no doubt she said with the Spouse, Dum esset Rex in accubitu suo nardus mea dedit odorem suum: whilst the King was in his banquet, my spikenard hath hath given forth it odour. Neither was it in vain that she presented this box of precious ointment unto Christ, and powred it out vpon his sacred feet, but that sinners might learn, not only to ask forgiveness of their sins, but also to bring unto Christ such ointments as may anoint his feet, that is alms, by which the poor may be refreshed.  
5. Et stans retro secus pedes eius. And standing behind near unto his feet. O queen of virtues, Humility! how well thou dost instruct thy followers! how fit a place hast thou found for a penitent sinner whose feet had gone astray, to bring her to the sacred feet of him who never erred step:& how well was she placed behind him, whose heavenly countenance and divine majesty she thought herself unworthy to behold: Yet near unto his holy feet thou hadst placed her, that viewing well the impression of them, she might afterwards the better follow them. There might you haue seen this heavenly penitent, the first that ever came to Christ for help and remedy of their own sins: there, I say, might you haue seen her stand covered with a modest veil of true Humility, with her eyes fixed vpon those Sacred feet; the remembrance of her former life cutting the very sinews of her hart,& that bleeding with grief, true contrition purifying her soul, love craving for pardon, and her outward tears giuing certain testimony of her inward sorrow. In so much that lachrimis coepit rigare pedes eius: with her tears she began to water his feet. By which word rigare, to water, is signified the abundance of her tears, and by the abundance of her tears the greatness of her sorrow and contrition.  
6. plants which be newly set,& flowers planted in gardens must be watered, that is, not only water cast superficially vpon them, but in so great abundance that it sinketh down thoroughly to the roots,& therfore much water is required for this effect. So did Blessed MAGDALEN, who wept so much as the Holy Ghost would express the abundance of her tears by this word rigare, to water; and by this give us to understand her penitent tears, and by these outward signs her inward grief, her bitter pangs, and divine love. But as love is never satisfied, but ascendeth like fire; so the Blessed MAGDALEN in whose hart now divine love had chosen a perpetual palace, was not content with her tears to wash the venerable feet of her saviour, if unto this extraordinary and strange lavatory she should not add as strange a towel to wipe them, and therfore, capillis capitis sui tergebat: she did wipe them with her hair.  
7. O excess of divine love! what strange effects canst thou compass! yea what canst thou not effect! Are not these the hairs which she so much esteemed, that she would not suffer the least of them to be mangled or disordered? Are not these the golden twindes wherein she placed the chiefest of her ioy? Are not these the gilded spangles, wherewith the air seemed to delight itself to play? and how is it possible that she should bring them now to this use to wipe feet? O yes, they be the feet of IESVS, they be the feet of the son of God, they be the feet of God himself, they be relics which she esteems not only beyond her hairs, but prefers them before her life, worthy of all respect, worthy of all honour, worthy of all dutiful service in the world.  
8. Besides those hands, those eyes, those hairs, that hart, which before she had employed to offend him, now with all duty she doth dedicate unto his perpetual service, and thinks it the fairest jewel that ever adorned her hair, if any thing from the feet of CHRIST should hang in them. And now indeed she esteems her own hairs, not because her own, but because they haue been honoured with the sacred feet of Christ. And as if she had envied at her own hairs, that they were so happy to kiss those feet, not permitting them to enjoy that privilege alone, she with her tender lips attempts the like.   

nearest of her excellent virtues are prosecuted. CHAP. V.  
OSCVLABATVR pedeseius: she did kiss his feet. O how devoutly doth she consecrate herself piece by piece unto him, her hands, her hairs, her tears, her lips, her hart, finally all that she hath, all that she is, there she presents before his divine majesty, as a burnt Sacrifice for pardon of her sins. And now she gives the holy kiss of sacred Peace, in sign that nevermore she will offend him: Misericordia& Veritas obuiauerunt sibi, Iustitia& Pax osculatae sunt. Mercy and true contrition haue met together, Iustice and peace hath kissed one another. And the more to show the vehemency of her kindled affection she did not only once kiss them, or for a little while, but as CHRIST himself witnesseth, continually: Ex quo intraui, non cessauit osculari pedes meos: Since I entred into the house, she never ceased to kiss my feet.  
2. Her self thus diversly sactificed unto him, yet she was not content, but vnguento vngebat, she did anoint them with ointment. She would needs anoint those Blessed feet with this sweet refreshing oil, in recompense( in some sort) of that heavenly oil of gladness wherewith he had imbalmed her wounded soul and dying Hart. O precious ointment, and happily bestowed, but yet of low price, or no price at all, in comparison of that heavenly liquor, that flowed from thy weeping eyes! O fragrant smell, whose perfume was fit for such a person, yet far inferior to that sweet odour which did ascend from thy burning hart, whose smoking incense was more grateful then a thousand oils. oil being powred forth sinketh into the thing it falls vpon, in such sort that hardly, or not at all it can be taken out: And the oil that fell from her penitent eyes, left such impression on the feet of CHRIST, that no age shall be able to blot it forth of memory, no injury of time shall be able to blemish it, or any malice to defile it.  
3. The ointment no doubt was very precious, and might haue been powred as well vpon his head as his feet, but that the rare Humility of our penitent pilgrim would not permit her so much as to look so high; but love reserved that duty for another time, which she with no less care and diligence performed, as after we shall declare. The scope at which this Blessed Saint did aim, was no lower then heaven, therfore no marvel that she laid so sure a foundation of Humility, without the which her famous Tower of so rare Sanctity could neither arise, nor stand; but vpon such a sure ground, vpon such a firm& immovable foundation what could be expected suitable unto them, but her singular modesty, her strong resolution, her unspeakable grief& sorrow for her sins, such rare contrition, such flaming Charity, such perfect union with him, from whom she knew she had been too long disunited; but now again linked in such sort, that no storms, no blasts, no labours, no persecutions, no deceits, no flatteries could ever draw her from that happy course she had begun, from that best part which she had chosen, from those thrice happy feet, where she had received so liberal a pardon of her manifold faults and offences committed against him, and with that general Pardon, particular grace, never more to offend him in the like sort.    

THE SECOND DAYES journey.  

Of the envious murmuration of Simon the pharisee: and how Christ defended his devout pilgrim the Blessed Magdalen. CHAP. I.  
AS the gladsome light of the sun is a pleasant recreation to those who can behold it, but very dangerous unto the wake sighted who are not able to receive the brightness therof: even so I find that unto all true louers of virtue, the rare example of our Blessed MAGDALEN must needs be a most grateful light, and great comfort; but unto the proud Scribes and pharisees, blinded with the self conceit of their own Sanctity, it could be nothing else but scandal, cause of envy and murmuration: like as from the same flower the labouring Bee gathereth hony, the venomous spider poison, according to the good nature of the one, and the poisoned disposition of the other. And Saints from the same garden do pluck most beautiful flowers of the infinite wisdom, Power Bounty and Mercy of Almighty God, from whence the evil disposed take occasion by their own pride of no small hurt, all by mistaken scandal, and offence. So that where our Blessed saviour began to open the alms-house of his Mercy, there the proud pharisee began to think much, and without any further deliberation said in his hart: If this man were a Prophet, he would easily know both who, and what a one she is who toucheth him; for she is a sinner. But Christ who saw his inward thoughts, unto whose all-seeing eye nothing is or can be hide, give him a sharp answer with a sweet demand, telling him, He had a word to speak unto him, who answered, master, speak. Then our Blessed saviour as well comforming himself to his capacity, as desirous to make him give sentence against himself with his own mouth, he propoundeth unto him this Parable.  
2. There were two debters unto a certain usurer, the one was indebted five hundred pence, the other fifty, neither of them being able to discharge their obligation, he forgave them both; which of those two loveth him best? Simon the pharisee answered, I think he unto whom he forgave the greater sum. Rightly answered, saith our Blessed saviour, and turning himself towards the humble Penitent, said unto Simon; Dost thou see this woman? I came into thy house, thou didst not so much as give me water to wash my feet, but she hath done it with her tears, and with her hairs hath wiped them: Thou hast not given me the kiss of peace, but she hath never ceased since I entred into thy house to kiss my feet: Thou hast not annoynted my head with oil, she with her ointment hath done it to my feet; therefore I tell thee, many sins are forgiven her, because she hath loved much; to whom less is forgiven, loveth not so much. O divine sentence flowing from the eternal fountain of wisdom itself! How much was the wisdom of Salomon commended, who by offering to divide the tender infant, found out forth with the true mother, and ended the strife! How much was the upright iudgment of the Prophet Daniel extolled, who with his heavenly prudence found out the deceitful calumniation of the wicked Iudges, and justified the innocent Susanna! But what wit( o Lord) can admire, what tongue declare, or what hart dive into the depth of thy infinite wisdom, who so sweetly, and yet so thoroughly couldst cure the murmuring mind of the proud pharisee, and withall defend thy devout penitent, and thyself; and this to make him blushy, who had performed so little, and yet could murmur at her, who had done so much.  
3. The custom of those Countries of Palestina was, that at the entering into their houses, they washed the feet of their guests, gave them the kiss of peace, and annoynted them with a sweet refreshing oil. All these duties of courtesy had the proud pharisee omitted, and yet had not eyes to see, nor hart to think well of her, who had performed it in so new and strange a manner. O miserable wretch, look well what thou sayest. Consider it again before thou speakest: Peccatrix est: She is a sinner, thou saist. O blind error,& wilful blindness! O rash censure! She was a sinner, it is true; therfore she is, how knowest thou that? who made thee the searcher of the hartes secrecy, whose key is only in the hand of God? How can thy bleard eyes see into anothers hart, who canst not see the misery of their own Conscience? Take, hypocrite, the beam out of their own eye, and then look for the moat in anothers, when thou mayst better discern it. Thou makest thyself judge where thou oughtst not, and therefore by the just iudgment of God thou hast given sentence against thyself with thy own mouth.  
4. O wretched wight, couldst thou not be content to murmur at the poor pilgrim but with the sharp sword of thy cutting censure, thou must strike the innocent lamb of God? The saviour of the world? The light of heaven? Hic, si Propheta esset &c. If this man were a Prophet &c. If he were a Prophet he would know, thou saist; and who  told thee, he knew not both what, and who she was? Could it not suffice thou didst comdemne her for a sinner when she was justified, but thou must condemn Christ of ignorance being full of wisdom, yea wisdom itself, and infinite wisdom? But I do not marvell that thou couldst not strike the one but thou must hit the other. For now sweet IESVS, and Blessed MAGDALEN were so united that they could not be separated one form the other. Neither could the one receive the wound which should not grieve the other. Therfore if pitty cannot move thee to pardon the woman who came unsent for by thee, let hospitality capitain thee to pardon the guest invited by thyself. Or if thou canst not hit the one but thou must needs wound the other, then pardon both. For he may easily be pardonned who never offended; and she deserveth al pardon, who so much lamenteth that she hath offended.  
5. But Blessed MAGDALEN how dost thou suffer all this injury? what dost thou all this while? I see thou art so busy at thy IESVS feet, thou wilt not speak unto me. I see thee so employed thou canst not answer me. As for the pharisees rash speeches, thou either dost not hear them, or not regard them, or if thou didst hear them, where humility had taught thee to sit, Patience had taught thee to suffer, and Charity to forgive. And more what needed any excuse of thine, when truth itself did defend thee? Therfore sweet Saint, I now perceive in what thou didst employ thyself all this while. The remembrance of thy former life did afflict thee, the possession of thy present ioy did absorpe thee, the firm purposes of future amendment did comfort thee: therfore no marvell, that no perturbation or calumniation could distracted thee.  
6. The silly lamb is safe from the danger of the ravening wolf, whilst the vigilant pastor is at hand. And Blessed MAGDALEN secure from carping tongues under the shadow of Christ his wings. The hovering dove is not free from peril, unless in the hollow holes and creuisses of the rock, nor this Blessed Penitent could haue escaped, but under the protection of this almighty rock. Now Blessed Saint sit secure, wash, wipe, kiss, and anoint those happy feet, whose only touch may make thee also happy: love that mildred physician whose heavenly balms can only cure thee. Follow that pastor whose divine counsel cannot err in directing thee: and never permit thyself to be separated from him, whose company is life unto thee.  
7. But o loving saviour, detain not thyself too long with this murmuring pharisee: although it be in her defence, yet she longeth for thee, and desireth to hear from thy sacred mouth, that she is pardonned: she looketh for thee, therfore sweet saviour look once again vpon her, and let her hear what thou saist unto her.   

How Christ denounceth the sins of the sorrowful Magdalen to be forgiven. CHAP. II.  
THE proud pharisee being put to silence, and by the sentence of his own mouth condemned, our Blessed Lord and saviour of the World, turneth now his divine speech unto his weeping MAGDALEN, and uttereth the most comfortable words that could be imagined for a woman in her case. What saith he? Remittuntur tibi peccata tua: Thy sins be forgiven thee. O Blessed Saint, now give me leave to rejoice with thee for this thy happy liberty. How glad were the children of israel, when they had escaped the long captivity and slavish servitude of pharaoh the King of egypt; but what was that in comparison of thy ioy, when thou sawest thyself freed and delivered from the servitude of satan? How joyful a sight was it unto the people of God to see a pillar of fire in the night to direct them, and a cloud in the day to defend them! but how much doth thy ioy exceed that, who hast the son of God to direct thee, and God himself to protect thee? unto the holy patriarch Abraham after the conquest of many enemies, was made this promise, Noli timere Abraham, ego protector tuus sum,& merces tua magna nimis: Be not afraid Abraham, I am thy shield, and thy reward is very great. But what surer shield, or greater reward can there be expected, then that which thou, O Blessed MAGDALEN, hast already obtained, to wit, sweet IESVS? Therfore be not afraid, he will be thy shield against thine enemies; he will give thee, yea he will be thy great reward; be the guerdon of all thy labours, he the crown of all thy victories; he the pay of all thy love: Remittuntur tibi peccata tua: Thy sins be forgiven thee.  
2. How grateful is the light to one who long time in close prison hath been barred fromit? And how thankful would he be to him, who should forgive the debt for which he was imprisoned? What gladness would he receive, who having lost some precious jewel of great esteem, if he should chance again to find it? Finally what feast would he make, if being in the last extremity of some dangerous death, should escape it? Then Blessed Saint rejoice, and let us all rejoice with thee, from whose eyes the light of the sun of Iustice had long been hidden, who wert fast locked up in the Gayle of sins, but now forgiven the debt; Who hast how recovered that precious jewel of grace which thou hadst lost; and lastly hast escaped the perilous rock of eternal death: therfore in thy honour, with our holy Mother the holy Church we will sing, Laudemus Deum nostrum in conuersione Beatae Magdalenae: Let us praise our Lord God, in the conversion of Blessed MAGDALEN. Let us give him humble and hearty thankes, because Remittuntur tibi peccata tua: Thy sins be forgiven thee.  
3. We see a black and pitchy cloud, rather a terror then any cause of consolation unto the beholder, but if the sun with his pregnant beams doth but strike vpon it, presently it becometh so beautiful, that the purest silver seems but pale in comparison therof. The beautiful Rayn-bow with the diversity of colours wrappeth the understanding of man to admiration, and in a manner forceth his eyes to gaze vpon it, and yet is it nothing else, but a watery cloud, which the beautiful beams of the sun with their reuerberation vesteth in so many and sundry coloured suits. O let me invite your eyes to a brighter sun,& to a happier cloud. The glittering beams of Christ his mercy striking vpon the dark cloud of weeping MAGDALENS devout hart, hath vested her with so many suits of virtue, as before she was stained with spots of sin. She is now most beautiful to behold, who before was not worthy to be name.  
4. Neither in vain is she compared to the Rayn-bow; for as that was sent for a sign of the great mercy of Almighty God, after the example of his severe Iustice by the drowning deluge, to tell them, that his wrath was passed, his anger ceased; so now this Blessed Saint is placed so high in the favour of Christ, that by this example we may assure ourselves of the tender loues she bears to sinners when they repent. Besides, as the cloud not only through the reuerberation of the sun, yieldeth that pleasant prospect to the view, but being carried with the wind letteth fall those heavenly drops which refresh the whole earth: in like manner our glorious Saint doth not only shine with these singular favours and prerogatives of being cured by Christ, and the first who came unto him for remedy of their own sins; but also being carried by the sweet gale of the Holy Ghost into the harts of those who desire to imitate her true Pennance, she distilleth those celestial and heavenly drops of due which only can refresh them, by her holy prayers and intercession obtaining true contrition of their sins, and a firm purpose nevermore to offend.  
5. jacob thought his son joseph to be slain, but when he understood he lived, Reuixit spiritus eius, saith the sacred Text, his spirit revived. Ezechias hearing he was to die turned his face to the wall, and did nothing but weep, until he heard that his life was prolonged. That holy man Tobias would receive no comfort, because he could not see the gladsome light of the sun: Quale gaudium mihi erit qui in tenebris sedeo,& lumen caeli non video? What ioy can I haue who sit in darkness, and see not the light of heaven? But what ioy did he receive when the angel Gabriel restored his sight? Alas these are but shadows of ioy compared with that which Blessed MAGDALEN received when she heard, remittuntur tibi peccata tua, that her sins were forgiven her; when the life of her soul was restored, when the light of Grace did shine unto her: therfore rejoice o Blessed MAGDALEN, for now thy sorrow is turned into ioy, and this ioy none shall be able to take from thee.   

The murmurations which were made, when they heard, that the sins of the Blessed Penitent were forgiven. CHAP. III.  
THE guests who were invited and present at the banquet, hearing our Blessed saviour not only to defend the weeping MAGDALEN, but also to forgive her her sins, they began not a little to marvell, and say amongst themselves, Who is this, that forgiveth sins? For they did not indeed beleeue that he was God, and yet they knew, that none but God could remit sins. wherefore they marveled at so great power, and from whence he should haue it; and yet, poor souls, they had not the grace to acknowledge this divine power in him. O blind Iewes, who haue the light of heaven and Earth before your eyes, and do not see it! The remedy of all your evil, and do not aclowledge it! The only desired glory of your Nation,& do not regard it! Neither do you demand in an humble and dutiful manner to know him, but in a scornful and mocking sort to deride him, Quisest hic? Who is this? Who can this be, who taketh so great power vpon him? Who is this that forgiveth sins? Who is this that diueth into the very secrets of mens harts? Is he not a man as others be? Is he not of our nation? Was he not born in Bethleem, brought up in Nazareth? Is not his Father joseph, and his Mother Mary? Who is this?  
2. O poor deceived people, you haue eyes to see the outward shape of his manhood, but you want light of Faith to discern the inward virtue of his Godhead. You judge according to the weakness of his Humanity, not being able to behold the almighty power of his Diunity. You haue harts to loathe him as presumptuous, and not affection to love him as merciful. You haue envious tongues to carp at his inculpable actions, but not a word to defend his innocent person.  
3. Alas: haue you not also your souls spotted with the blemish of hateful sin; and why do you not make hast unto this healthful pond and wholesome lavatory of Soloë, which signifies Missus: that is, sent? For he is sent, indeed, unto you to cure your manifest diseases, therfore leave to censure his actions, and make hast to be cleansed by him. Do you not hear; or if you hear, do you not beleeue that roaring voice in the desert, Ecce Agnus Dei, ecce qui tollit peccata mundi: Behold the lamb of God, behold him who taketh away the sins of the world? Then demand no further, who is this? and less wonder at his forgiving of sins, whose power is far greater then you imagine, and his ove far beyond your malice. Cease therfore to censure, and learn to love: leave off your envious speeches, fall down before him, and imitate this devout pilgrim. None but God, indeed, forgiveth sins, and he doth, as you see; therfore he is God.  
4. For if you will but open your eyes and consider him well, not wrapped in the poor veil of our Humanity, but in the rich weed of his powerful divinity, you will not marvel that he forgiveth sins. If you beleeue, that in power, wisdom, and majesty he is equal with his eternal Father, you will not admire that he remitteth sins, and healeth sinners. If you beleeue that with his powerful word he created heaven and Earth of nothing, adorning the one with beautiful ornaments of light, the sun, the moon, and stars; and enriching the other with sundry kinds of herbs, plants, flowers, beasts, birds, fowls, fishes and the like, for the use of man, you will cease to wonder that he destroyeth sin the only destruction of man, whom he so greatly esteemeth; in so much that to keep him from the power of the divell, and servitude of sin, he made himself man, and gave his life for man, both for his remedy and example. For as Saint lo writeth, nisi esset Deus verus, non adserret remedium; nisi esset Homo verus, non praeberet exemplum. unless he should be true God he could not haue brought us a remedy; unless he should be true Man he could not give example. What marvell then, that such a man forgiveth sin? yea who but he should forgive it?  
5. sin was most abominable unto him in heaven, and therfore he spared not the very Angells, but threw thē down headlong, when they spotted their pure garment with the blemish of sin; and not content herewith, sin yet raygning on earth, he descended from his palace of Eternity to pursue it,& with the loss of his own life quiter to destroy, vanquish, and overcome it. Such is the unspeakable hatred that he beareth unto it, and therfore where he is but present, sin flieth from him: for with his sword of Iustice he expels it. This is he who forgiveth sins, therfore demand no more with curiosity, Quis est hic qui etiam peccata dimittit: Who is this that also forgiveth sins? but rather come with humility unto him and ask forgiveness of your own sins, for he is infinitely merciful, and will forgive you, if you will with sufficient care seek after him; if with true humility, due respect, with unfeigned love embrace him, and with deserved hatred abandon, and detest your former sinful life, as this Blessed pilgrim did.  
6. discover your wound if you will be healed, lay open your disease if you will be cured, follow the steps of this happy Saint if you will be comforted. She sitteth mourning at his Blessed feet, and behind him with humility; she washeth them with tears of contrition; she wipeth them with the hairs of her affectionate love; and with the same she kisseth and embraceth them, showing a fervent will and desire to follow them; she annoyntes them with fragrant oil of a firm purpose nevermore to offend him. Behold she hath broken the ye, she hath opened the way for sinners to come to CHRIST. Let us therfore follow her rare example; let us seek to imitate her excellent virtues, who haue not been free from her vices; that every one to his comfort may hear that short, but sweet sentence, Remittuntur tibi peccata tua: thy sins be forgiven thee.   

Christ commendeth the Faith of Blessed Magdalen, and dismisseth her in peace. CHAP. IIII.  
THE loving eyes of our Lord and saviour IESVS CHRIST were so fixed vpon the devout tears of this Blessed Penitent, that he little then regarded the wispering speeches of those that were present, but turning his discourse unto the Blessed MAGDALEN, unto whom he had already turned his hart, said: Fides tua te saluam fecit, vade in place: thy faith hath saved thee, depart in peace.  
2. faith is the first ground of our justification, without which it is unpossible to please God, as the Apostle writeth, and therfore this must be the first step to all good, as the same Apostle witnesseth. Credere enim oportet accedentem ad Deum, quiae est,& inquirentibus se remunerator sit. For he that cometh to God must believe that he is, and that he is a rewarder of those who seek him. This counsel Blessed MAGDALEN did put in practise before Saint Paul ever preached it, as she did also an other singular admonition, that he giveth us in his Epistle to the Romans: Sicut enim exhibuistis membra a vestra servire immuniditiae& iniquitati ad iniquitatem: ita nunc exhibete membra vestra servire justitiae in sanctificationem. For as you haue exhibited your members to serve vncleannes and iniquity unto iniquity: so now exhibit them to serve iustice unto sanctification. All which she did most exactly perform, as before you haue seen. And therfore now our Blessed saviour doth begin to commend her from the first beginning, that is, her strong Faith, Fides tuate saluam fecit: thy faith hath made thee whole; and this Faith was in so high degree that unto it our saviour doth attribute the forgiveness of her sins; not that Faith of itself is sufficient( as the heretics of these times brag out of this place) but as the first ground and disposition, without which nothing else can be pleasing unto God, as Saint Pauls testimony before alleged doth make plain: and besides, because her faith was very great, and that a perpetual monument might remain of it for our example. He had said before, that her sins were forgiven, because she loved much, which is to attribute the forgiveness of her sins unto Charity: neither are these two contrary, for when shortly after he annexeth, thy faith hath made thee hole, it is meant of that faith which is accompanied with Charity, which in this woman how eminent both the one& the other were, no man so blind but seeth, no understanding so obstinate, but must confess it.  
3. So that faith was the first ground, and foundation by which she did aclowledge his divine power, that he could forgive sin. Hope was the second step, whereby she fully persuaded herself,& with true confidence in his bountiful goodness, hoped that he would pardon her; and love obtained the suit to be granted. And therfore her love was not idle, her faith dead, or her hope vain, but all accompanied with so many good works as her ability could afford unto her loving master, with a firm purpose afterward to continue in them, as she did until her death, with no less admiration then edification of the whole world.  
4. Vade in place: Depart in peace. O bitter, sweet sentence! Bitter, because she must depart from him; but sweet, in that they must remain friends: bitter, to be out of his sight, from whom she had received her second life; sweet, that she hoped never again to offend him: bitter, that she could enjoy no longer those sacred feet; sweet, that she intended ever to follow the steps of them: bitter that she could not hear still the word of life, bitter that she might not hear the words of life: sweet, that she meant for ever to choose to hear them. Finally she must depart from, but never be separated from him in love and Charity, her body absent, her soul present always with him, the war is ended that was wont to part them, and the peace is given that will always unite them: Vade in place: Depart in peace.  
5. When our Blessed saviour was born, the very night of his nativity he sent an angel to denounce Peace unto men on Earth, not unto all, but bonae voluntatis, to men of a good will, men who had their wills comformed to the will of God, or desired to conform them, to leave their sins, to eschew 'vice, to follow virtue, to gain salvation of their souls. This was the war betwixt God and poor MAGDALEN, in whose hart the light of CHRIST had once shined: but now the combat being ended, now her mind being changed, her understanding by faith informed, and her hart by grace reformed, all things made beautiful that were deformed, there remaineth nothing now but a shower of peace, Vade in place.  
6. Go Blessed MAGDALEN with peace of hart, peace of mind, peace of conscience, peace with God, peace with Man, peace with thyself, peace with all, and peace in all, Vade in place. thine enemies are drowned in the sea of thy tears, the huge waves of thy contrition haue overwhelmed them, the strong& mighty billows of thy vehement love hath overthrown them; vnus ex eis non remansit: not one of them appeareth. go in peace, they are all sunk and swallowed up, descenderunt in profundum quasi lapis: they are gone down to the very bottom like a ston: the vehemency of thy love& sorrow hath clean devoured them; submersi sunt quasi plumbum in aquis vehementibus: they be drowned in the violent streams, like a piece of led; therefore go in peace. The Flesh rebelleth, the World rageth, the divell roareth for reuenge, yet Vade in place, go thou in peace. He that sendeth thee from him will protect thee, he is Lord over them, and will curb them, he is their conqueror, and will keep them in subiection, he is their creator, and will govern them: Finally he is God and will rule them, therfore fear not, but depart in peace. And least the scruple of thy former life should afflict thee, thou hearest from the mouth of Truth itself, that thy sins be forgiven thee, and this general pardon from the sacred Mouth of him, whom thou so dearly lovest can be no less then a full pardon, a plenary Indulgence both of thy sins, and all the pains that be due for them: therfore go in peace, thy sins be forgiven thee, thy debts are paid: Grace hath washed thee, love guideth thee, Peace is thy companion: Vade in place.  
7. With how great reason doth the Spouse in the Canticles say; O Lord, meliora sunt vbera tua vino, that thy paps be better then wine; for what are these, but, as S. Bernard noteth, quòd patienter expectat delinquentem,& misericorditer recipit poenitentem: that he expecteth patiently a sinner until he cometh, and then with mercy receiveth him:& therfore most fitly by the Kingly Prophet he is called Longanimis,& multùm misericors: one full of longanimity, and very merciful. All which we see most clearly in this Lookinglasse of Pennance, and mirror of Repentance S. MARY MAGDALEN. wherefore, O powerful Saint, obtain of thy loving master, that I may perfectly imitate these rare virtues of thine; that profound humility in the sight of Christ; that perfect Faith in believing him; that firm hope and trust in him; that burning Charity in loving him; that true conuition for thy sins; that abundance of tears in weeping for them; that patience in suffering those murmurations; that silence in thine own cause; that diligence in seeking the best remedy; that prudence in choosing the best part; that modesty, that resignation, that fortitude, and all the rest of thy admirable virtues, which like glittering stars in the Firmament do shine most beautifully in this thy conversion, give a most gladsome light, and yield a pleasant prospect to us poor sinners hear on Earth. Grant therfore sweet IESVS for the prayers and merits of this thy Blessed Saint, that I may truly print them in my hart, and perfectly follow them.   

Of the Names of Blessed Mary Magdalen. CHAP. V.  
THE holy evangelist S. Luke, who before had no other name for our devout pilgrim, but Peccatrix, a sinner; now in his next Chapter following he honoureth her with the names of MARY, and MAGDALEN. For speaking of a company of good and devout woman who followed Christ, and ministered unto him of their goods, the first name amongst then is Maria quae vocatur Magdalena, MARY who was called MAGDALEN: and because many times the name is not without some great mystery, I easily persuade myself that the name of this so great a Saint doth not altogether want of the same. And first to begine with MARY, which as the holy Fathers haue noted, hath diuers significations, we will reduce this name to four. MARY is as much to say, as Stella maris, Illuminatrix, vel Illuminata, amarum mere, and Domina. That is, star of the sea; lightened, or noe that giveth light; a bitter Sea; a mistress, or Lady: all which how fitly they do agree unto this our Blessed Saint, I think none will doubt that is but indifferently instructed concerning her life and virtues. That she was a star of the Sea, it is of itself clear; for what is this wretched world but a Sea of miseries, and valley of tears, and by what star should poor sinners guide themselves in so great peril and danger, but by the example of those, who with true pennance haue escaped the like: and amongst all repentant sinners who hath left us a more clear example to follow, then Blessed MAGDALEN? and therfore most fitly may be called Maria, Stella Maris, MARY, star of the Sea.  
2. Almighty God created two great lights in the beginning of the world, the one to be a ruler in the day, and the other to be a guide in the night: and Christ in his Church left two great lights, two holy MARYES above the rest, the Blessed Virgin MARY his Mother, and Saint MARY MAGDALEN, the one very bright and never losing the light, the other far inferior, and sometime eclipsed; the one signified by the sun, the other by the moon, yet this moon is a great comfort to those who walk in the night: for by the light of her example they may easily find the way to Grace, which otherwise perhaps they might miss.  
3. She was both Illuminata, lightened by the Grace of God, and set on fire with the burning flames of Charity, and became also a giver of light unto others, as after we shall see. And in this her rare example doth all ready appear, that she was amarum mere, a bitter Sea, by reason of the abundance of her bitter tears she  shed not only at her conversion, but al her life, at her brothers death, at the cross, at the sepulchre, in her long pennance in the desert, that we may very well say of her, Magna est velut mere contritio tua: that thy contrition( O MAGDALEN) is great, even like unto the Sea. beautiful Noemi after many cross griefs, and sorrows, would no more be called by that name; Ne vocetis me Noemi, id est Pulchram, said vocate me Maria, id est Amaram, quiae amaritudine valde repleuit me oimpotens. Call me no more Noemi, that is to say beautiful, but call me Mara, that is bitterness, because the almighty hath filled me full of bitterness. So our Blessed& holy MARY would not be known by the name of beautiful, as indeed she was, but MARY, that is bitterness, because the bitter grief for her sinful life had made her so. And by this she came also to be Domina, Lady, and mistress of herself, and her own passions, which is the greatest dignity and most honourable Title in the world. She was therfore star of the Sea, who being lightened by the sun of Iustice herself, gave light unto others. She was the bitter Sea, wherein not raging pharaoh, but the roaring furies of Hell were overwhelmed with all their forces. She was Lady of her own passions in this world, and now is Lady of an eternal kingdom in heaven: and a true Lady and mistress unto all such, as with true repentance and contrition shal call vpon her, and desire to serve her and to come to heaven by her help and assistance.  
4. Concerning this name of MAGDALEN, it is to be noted, that this Blessed Saint was the daughter of very rich and noble Parents. Her Father was called Syrus, her Mother Eucharia, she had a Brother called Lazarus, and a Sister name Martha. To Lazarus after the death of his Parents( who died very soon) were left great possessions either in jerusalem or there about: Bethania befell unto Martha; and the castle or town called Madalene belonged to MAGDALEN, whereof she took her Name: which I find also to be an Hebrew word, and cometh of Gadal, which follies To be great, and from thence Migdal is derived, which follies a strong castle, or Tower. And indeed most fitly from hence she took her Name; for what is Blessed MAGDALEN, but a strong castle or Tower of defence? And as a castle or Tower is not only the defence and safeguard of itself, but of all the rest of the city adjoining to it; so our Blessed Saint doth not only defend herself from the fierce assaults of the divell, but also all such as fly to her protection, or come unto her for refuge. In the old Law ther were ordained certain cities of refuge, for the guilty to fly unto for help and security from their enemies; and in the Law of Grace amongst others, as one of the chiefest Christ his bounty hath left this refuge for sinners to fly unto in their necessities. And of this Tower we may well say with the Spouse, mill clypei pendent ex ea, omnis armatura fortium: A thousand shields hang vpon it, all kind of armor for valiant and strong men: that is, in her life are all kind of virtues, whereby they who be true followers therof, do use to arm, and defend themselves.  
5. It is the use in some Port towns to raise up certain watch-towers in the form of a lantern, and keeping light in them in the dark and cloudy nights of winter, they serve to direct the half-lost mariners to find the way to the said Port. Neither hath our Blessed saviour left his Church without this especial comfort of a glorious Saint, raised from the depth of sin, unto the height of honour and glory, who with her shining light and holy life doth direct us poor wandring mariners of this vast world, to find the true way unto the safe Port of our salvation. By all which it appeareth, how fitly this Name of MARY MAGDALEN, doth agree unto her, as Saint Luke here with particular direction of the holy Ghost called her, Maria, q●ae vocatur Magdalena, MARY who is called MAGDALEN.   

The reasons why the holy evangelist now manifesteth her Name, which before he had concealed. CHAP. VI.  
THE pens and harts of the Holy evangelists being guided by the holy Ghost, it is not possible that any thing should be written amiss; therfore no defect was committed in leaving out her Name in the first place; nor any fault in setting it down in this. But the modest style of the evangelists is such, that for the most part when they speak of others faults and defects, they conceal their names( unless they be such whose Names to their greater shane and confusion are permitted to be written, as Iudas, Pilate, and others:) but speaking of their virtues they use to name, them, unless themselves speak of their own virtues. Here vpon it is that S. Matthew is not name by the other evangelists, by himself he is. And the same modest humility that moved S. Matthew to name himself when he speaks of himself as a sinner, moved S. John to conceal his own name when he speaketh of himself as a Saint, and veyleth himself under the name of the Disciple whom IESVS loved.  
2. This was one reason( doubtless) that moved Saint Luke in the conversion of the Blessed MAGDALEN to conceal her name, because he was to paint her a sinner, and that not in the best manner, but as it were a scandalous woman, Mulier in civitate peccatrix; a Woman that was a sinner in the city: so that by this name he was then to describe her. Besides it is not to be marveled, that she was not name before being a sinner, for sinners indeed haue no names, as S. Chrysostome noteth( unless unto their own infamy, as I said before) and the Kingly Prophet cries out, that sinners should be blotted forth of the book of the living, since they be dead, deleantur de libro viventium,& cum justis non scribantur. Let them be blotted out of the book of life, and not be written amongst the just. So poor MAGDALEN being a sinner had no other Name, but Sinner: nor was she name for her more confusion, as some are, because she came to seek a true remedy for her sins.  
3. But assoon as the Grace of the Holy Ghost had washed away the blackness of her offences, which before had foully blotted her Name, presently the holy evangelist espied it again, and let it down never more to be put ●orth, Maria quae vocatur Magdalena; MARY who is called MAGDALEN; because now he was to writ of her praise in following of CHRIST, without any more mention of a Sinner; although he add that seven devils went forth of her, expelled by the mighty hand of IESVS, as S. mark also in the 16. Chapter of his gospel rehearseth. Which words haue caused great diversity of opinions amongst learned men; some thinking them not to be devils, but diuers sins; others taking them in the sense as the works sound that they were very devils indeed. But in what sense sooner they be taken, it is certain, that the victory of the Blessed MAGDALEN by the help of of CHRIST was very great, so strong was her resolution, that no multitude of sins could affright her, no force of evil customs daunt her, no enticements of the world 'allure her from that happy course she had begun, such invincible force of love had she to break through so great a rank of heinous offences.  
4. judith left her proud enemy weltering in his own blood to her perpetual glory and his no less infamy: Iahel by her cunning dealing nailed the threatening Sisara to the ground; and Hester by her heavenly prudence brought raging Aman, and the rest of hers, and her countries foes unto their utter ruin and destruction: but the Victory of Blessed MAGDALEN was against far stronger foes, against invisible powers, against the Prince of darkness; and therfore so much the more is the honour& glory of God to shine in her praise. moreover, this is the same MAGDALEN that washed our saviours feet, that was the Sister of Lazarus, and wept for our saviour at the sepulchre: and this, supposing what S. John writeth, and our holy Mother the Church followeth in the feast of her day, ought not now to be called in doubt, howsouer in former times it hath been more obscurely handled.  
5. Neither was our Blessed pilgrim ungrateful for what she had received of Christ, but presently dedicating herself wholly to his service with a most willing hart and loving mind, she did minister unto him of her temporal goods, from whom she had received so many spiritual blessings. O prudent MAGDALEN! how well hast thou recovered what was lost, and how wisely provided for what is to come! By thy true contrition, and wont charity thy sins are forgiven thee. For the present thou dost follow Christ and hear his heaunely doctrine; and layst up thy riches in his hands, where thou shalt be sure to find them again with great increase. If he shall not loose his reward who giveth a cup of could water to one of Christ his friends for his sake, what reward shalt thou haue, who dost give unto Christ himself,& in so great abundance? And this thou wilt do thyself in person that thou mayst be sure nothing to be wanting unto him. O how many comoditys do arise of this thy diligent service, and following of Christ, not only unto thyself, but also unto us who follow thee, that we may imitate so happy an example!  
6. The famous saying of Pythagoras was, Sequere Deum Follow God. Which thou dost far better fulfil then any of them did, hearing his divine Sermons, refreshing thy hart with the due of his heavenly doctrine, and with his spiritual instructions ouercomming the greatest difficulties. What an infinite treasure is this, o Blessed Saint, that thou hast chosen! Neither doth the infinite wisdom of God refuse her, nor disdain to let her follow him, although she was known before by the name of Sinner. But with this he satisfyes all complaints and murmurations, Non veni vocare justos, said Peccatores: I came not to call the just, but Sinners. Such is the great bounty and love of Christ, and so much he desired to encourage us, that we should not be ashamed to come unto him, since he is so loving to invite us, so liberal to pardon us, and so friendly to let us follow him, and be served by vs. Yea so far off was our Blessed saviour from being ashamed that she should follow him, as rather he was much glorified in it: like as an excellent physician who had cured some sick patient almost despaited off by all, would not only cure the diseased person, but ever after keep him with him in testimony of so rare a cure. Or like a valiant captain after the hard conquest of a strong fortress, should not let it go any more out of his hands, but keep it in his own custody, in memory of so famous a victory.  
7. The Iuy of itself is a very weak three, not able to rise from the ground, but catching hold vpon some stately elm, or oak, or leaning unto some strong wall, it mounteth as high as they, and is an ornament unto them. The Blessed MAGDALEN of herself was feeble, not able to ascend and follow Christ; but leaning unto that true rock, catching hold vpon those stable bows of the three of Life, she followed him, she ascended with him, and he did glory in her. jonas had an Iuy three created to comfort and protect him, & laetatus est jonas supper haeder a laetitia magna: and jonas reioyced very much at the Ioy. So our saviour had this converted sinner to minister unto him of her goods, that no injury of time should annoy him, being very glad of her service, as himself follies in the Parable of the lost sheep, which the shepherd finding, imponit in humeros suos gaudens: taketh up vpon his back with great ioy. Thus unto the rest of her heroical virtues, shewed at her conversion, she adds this labourous diligence,& grateful employment both of her goods, her labours, herself, finally all she hath in the service of CHRIST. Blessed did the queen of Saba account the seruants of Salomon, that they were worthy to be in his presence, and behold his Kingly countenance; but ecce plus quàm Salomon hic: behold our Blessed MAGDALEN hath found a greater Salomon here: and therfore most happy in his presence, who never willingly would be deprived of so great a blessing.    

THE THIRD DAYES journey.  

How Christ was entertained by S. Martha. And how Blessed Magdalen sate at his feet, being accused by her Sister, and excused by him. CHAP. I.  
AS I said before, the Castle, or town of Bethania did belong all or great part therof to S. Martha, and this being not far from jerusalem, our B. saviour not only many times passed that way, but resorted thither; and S. Martha most willingly did entertain him. She had a Sister whose name was MARY, to wit our Blessed MAGDALEN, and as the one was altogether employed in preparing a feast for IESVS; so the other was no less solicitous how to be feasted by him, and therfore as Martha was busied in many things, so MARY was contented with only this, to sit at his feet, and hear his heavenly speeches; with such content and sweetness, as only they can imagine who haue tasted of the like banquet. So glad was the Spouse when the could get under the wings of her beloved, that, as it were bragging, she said, sub vinbra dius quem desideraueram sedi,& fructus eius dulcis gutturi meo: under the shadow of him whom I desired I sate, and his fruit was sweet unto me. And what marvell, for mell& lac sublinguae gius, the sweetness of hony and milk is under his tongue. Therfore S. Peter was very loathe to depart from him, when he said, Domine ad quem ibimus, verba vitae aeternae habes? Lord, to whom shall we go, thou hast words of life eternal? How then could our Blessed pilgrim be drawn from those sacred feet? Maria autem ●debat secus pedes Domini,& audiebat verbum illius: MARY did set at the feet of our Lord, and heard his words.  
2. But not long did this quiet repose of hers endure without a storm, for presently her Sister coming to our saviour, made a ●ouing complaint: Domin●, non est tibi curae, ●uòd sorrow mea reliquit me solam ministrare? dic ergo illi vt me adiuuet: Lord, dost thou not care that my Sister hath left me all alone? tell her therfore, that she may help me. How fearful was the Blessed MAGDALEN, when she heard this complaint of her Sister, least our Blessed saviour should haue said, Rise and help her; not that disdained to do it, or wanted love or respect to her Sister to perform it; but that a greater love did prevail with her, and loathe she was to be deprived of that heavenly food which her hungry soul received from her dear Maisters mouth. But it fell out far contrary to her imagination,& much otherwise then she looked for. For as S. Augustine saith, he that was solicited to be her judge, became her advocate, and he that was urged to make her rise, and go away from him, gave her security to sit still, telling her Sister that she busied& employed herself about many things, whereas one was necessary, which MARY had chosen, and that was the better part, neither should it be taken from her. Nor did our Blessed saviour in this blame the diligent ministry of holy Martha, but distinguished the functions, not condemning the one, but highly praising the other; Martha well, but MARY better, Martha laborious, MARY quiet, Martha employed in feeding of CHRIST, and MARY in being fed by him; Martha's labours were to haue an end, MARYES rest was to last for ever, and therfore the best part, which cannot be taken from her.  
3. O Blessed Saint, who couldst choose so well! so happy a part! so worthy a portion! Now sit secure and void of care; be not afraid, thy election is approved by him who cannot err, thy choice praised by him who cannot flatter, thy reward promised by him who cannot deceive,& what thou hast is thine for ever, because it shall not be taken from thee. O that my tongue were able to speak, or my hart capable of the unspeakable comfort thou didst receive, when thou didst hear thyself defended, thy choice approved, and thy sitting at IESVS feet confirmed.  
4. Our first parent Adam, after sin, was excluded from Paradise, least( as he had been disobedient to taste the forbidden fruit of good and ill) he might be so bold as to attempt to taste the fruit of life, and therefore Cherubims were set at the gate of Paradise to descend it. But thou o happy pilgrim, after the true repentance of thy sins, art not kept back, but admitted to the fruit of life, neither doth any Cherubim hinder thee, but the Lord of Cherubims protect& defend thee; who is the true life and medicine of thy soul, the remedy of all misery, the fountain of all comfort, the city of refuge, the tower of defence, the ocean of all graces, and finally the chiefest part of all felicity, and therfore most fitly said; Maria opcimam partem elegit: MARY hath chosen the best part. And doubtless it is a great felicity to haue chosen the best part, but yet one condition is required to crown this happy choice, that is, not to be taken away, and that is also promised by Christ, non auseretur ab ea; it shall not be taken away from her.  
5. Then Blessed Martha be content, trouble no more thy Sisters happy rest, solicit no more her master in this case; she hath chosen, he hath granted; she heareth, he speaketh; she is comforted, he contented; thy function is different from hers; she hath made another choice; she cannot descend to help thee; thy life is solicitous, hers quiet; thy function laborious, hers in rest; call her not, her master will not let her come, because she hath chosen the best part, which she must not loose, and therfore will not leave; neither will her loving master be content she should be awaked from her quiet rest, until she please. hearken what she saith: adiuro vos filiae jerusalem, ne suscitetis, neque euigilare faciatus dilectam meam, quoadusque ipsa velit. I adjure you daughters of jerusalem, that you do not trouble or awake my beloned, until she will herself.  
6. I give thee most hearty thankes sweet saviour for all these favours shewed unto this Blessed Saint. O let thy bountiful mercy be preached throughout the whole world, and thy singular love to this wandring pilgrim unto the furthest bounds therof! O divine wisdom and heavenly invention of thine, who didst come, as thyself witnesseth, to call sinners! and what better way to bring them unto thee, then placing this Blessed Saint at thy feet, adorning her with such rare virtues, enduing her with such singular graces, and honouring her with such excellent prerogatives! What sinner now will not fly unto her, and being with her, how can they be without thee!  
7. The prudent Fowler catching one live bird, tieth her in a thread, and hideth himself, which she hoping up and down causeth many others to come within the compass of his net, and so are caught. O divine Fowler, how cunningly hast thou placed this Blessed MAGDALEN at thy feet, fast tied in the links and bands of love; and how many doth she cause to come and fall into thy net! But o happy fall, the only way to rise! and thrice happy be they who fall into thy nets, where they shall be caught, not to die but to live for ever, and enjoy this happy part with her, who was partly cause that we were so happily entrapped.   

Of the sickness of Lazarus, and Letter of the two Sisters unto Christ. And of Lazarus his death, and miraculous raising. CHAP. II.  
MY intentino is not in this place to explicate any more of this gospel then serveth to my purpose, that is, to the laying open the rare virtues of our weeping pilgrim, whose heroical acts my feeble hand, but willing hart followeth with no small comfort. This Blessed MAGDALEN was Sister unto Lazarus and Martha( as before I haue said) all three beloved of our saviour, as his divine Secretary telleth us here in his gospel. Lazarus languishing with a long infirmity, not able to withstand any longer the terrible stroke of death, gave evident signs that his life drew towards an end. The fearful Sisters not without cause, suspecting that which indeed followed, hoping to prevent the danger by our saviours presence, wrote very briefly unto him: Ecce quem amas infirmatur: Behold whom thou lovest is sick. Which letter being received by our Blessed saviour, according as his divine wisdom had decreed, he differred his coming until Lazarus was indeed departed this mortal life, and butted. After four dayes he came unto Bethania, where many people were assembled to comfort the sorrowful Sisters. Martha understanding of his coming met him by the way, before he was come into the town; Maria autem domi sedebat: and MARY stayed at home, not knowing that her master was so near: but so soon as her Sister returned, and  told her in her ear, that her master was come and called for her; Illa vt audivit surrexit citò: So soon as she understood, she start up presently, and came unto him in the place where Martha had left him.  
2. But alas I am gone too soon from the house with her; let us look back again, let us behold her weeping amongst the sorrowful company that came to comfort her, let us mark attentively her quick obedience when our saviour called her; for doubtless here is matter worth the noting. Surrexit citò: she arose quickly: Yea, yea, the hart of MAGDALEN could not rest when she knew that IESVS way at hand, when she heard her master name, neither did she so much as take her leave of the company, or tell them whither she went, but let them doubtful if she went to the sepulchre to weep for her departed brother, or not. Nor had she any reason to make dalay, it was Vox dilecti pulsantis; the voice of her beloved knocking at the door of her hart, therfore she rose quickly, and in a trice she was with him. But o Blessed Saint run not too fast, let me accompany thee in this happy course, let me talk with thee in the way: what desires boiled in thy hart? what flames of love? what prompt obedience? what inward ioy joined with outward tears? what watchful diligence looking every way to espy him? I see thy sorrow on the one side will not let thee hear me, and thy ioy on the other carries thee from me. Thy Maisters name sounded in thy ears will not let thee give ear unto me; the abundance of thy tears do drown thine eyes thou canst not see me, yet my fainting hart cannot choose but follow thee: and since I cannot hear thee speak unto me, I will be so bold as hearken what thou sayest to sweet IESVS, when thou camest unto him.  
3. Dominesi fuisses hic, non esset mortuus frater meus. O Lord if thou hadst been here my brother had not dyed. Thus she spake vpon her knes at our saviours feet, for videns eum cecidit ad pedes eius: seeing him, she fell down vpon her knees at the feet of her master, as her wonted home, doubting not but from thence she should receive a salve for her grieved hart, or at least with his divine presence mitigate her sights and tears.  
4. But when the shining lamp of Eternity cast his beautiful countenance vpon that watery cloud, it did not turn the cloud into a bright and gladsome hue, but rather( o Miracle!) was himself invested with the cloud of grief, & lacrymatus est Iesus, and IESVS wept. O beautiful tears of Blessed MAGDALEN unto the which CHRIST IESVS joins his tears! O strange Adamant of divine love of our devout pilgrim, who draweth water from the rock, and rears from CHRIST himself! Now doubt not worthy Saint but thy brother will revive at thy request: now cease to weep, thy rears haue done enough, they haue brought water of infinite value, a due of unspeakable worth, and beyond all prise, which sprinkled vpon thy brothers dead body will give it life again. Tell him therfore( ubi posuist is eum) where haue you laid him; show him the place, bid him come and see, Veni& vide. And thus they lead him unto the grave, where the Almighty hand of the son of God at the request of Blessed MAGDALEN shewed his divine power over him, called him from out the earth, raised him from Death, to the great comfort, and no less admiration of all that were present, especially of the two Sisters, and most of all of the Blessed MAGDALEN, by whose prayers( as the prayer of her Feast doth witness) our saviour wrought this famous miracle.   

How Blessed Magdalen annoynted our saviour again before his Passion. Of the murmuration of Iudas, and how Christ defended her. CHAP. III.  
NOw are we come to that Heroyical act of love, for which our saviour would haue this Blessed Saint famous throughout all the world, to wit, the precious ointment powred vpon his head a few dayes before his bitter death and passion; of which the holy evangelists unto her pepetnall honour and renown do make most honourable mention, where they speak of the box of precious ointment that she brought and powred vpon his head being at the table. And doubtless the variety of names which the holy evangelists use to declare this ointment, easily gives us to guess at the excellent worth of it. Cambysis one of the most potent Kings of Persia, as a rare and singular gift, sent unto the King of egypt a box of Alabaster full of precious ointment, whereby is sufficiently declared that it was a thing of great esteem; and it was of Alabaster ston, which doth conserve the ointments from corruption, as Pliny witnesseth. And amongst all kind of ointments, that of most price, was that which the evangelist calleth Nardus, the Spike-nard, as Clemens Alexandrinus noteth. It was also said to be unguentum pisticum, that is, True, not feigned or adultered. It was also called spicatum, because some oils were made of the leaves of Nard, others of the Spike: this second was the true and best. Of this was the oil of Blessed MAGDALEN, of exceeding great worth, in so much that by this argument the learned cardinal Baronius concludeth, that Blessed MAGDALEN was very rich, who so often, and with such precious oils so abundantly did power them vpon our saviours head and feet. For it being the custom, that guests should be refreshed with this courtesy, howsoever they who invited our saviour performed their duties or not, yet Blessed MAGDALEN of her part would not be wanting. Neither was she content to power it vpon his head, as ordinarily they used, but also annoynted his feet, which being very delicate and tender, were with the labours of the way, and hea●e of the weather in such sort injured, that they might well be capable of this charitable office, especially if( as many think) he went barefoot.  
2. MARY therfore did take a box of this precious Spike-nard, a most fragrant ointment, saith S. John, and did anoint his feet, and again did wipe them with her hair. This ointment was to be powred vpon the head, and so she did, as the other evangelists writ, but she bestowed part therof also vpon his feet, and afterward wiped it off again with her hairs, as who should say, then it was fittest ointment for her hairs when it had touched our saviours feet. Neither did she deal so niggardly, as to keep any of it from him, but breaking the box in pieces powred it vpon his head at the Table, that all the house might be partaker of the virtue therof, & domus impleta est exodore vnguenti: and the house was filled with the fragrant odour of the precious ointment. But where virtue shineth so bright, 'vice must needs repined, and where charity yieldeth so sweet a smell, envy must needs belch forth her poisoning stench, and from whose venomous mouth must it come, or from what poisoned hart, but from that false-harted and treacherous Iudas, and that with the cloak of virtue, for shane and fear of being descried? And what cloak did he choose, but the title of his care towards the poor? Quare hoc unguentum non ve●ijt trecentis denarijs,& datum est egenis? Why was not this ointment sol for three hundred pence, and given to the poor? But there wanted not an eagle-eyed evangelist, to discover his mischievous intent,& lay him open to the view of the world in his deformed and ugly shape. He said not this( saith S. John) because he cared for the poor, but because he was a thief and carried the purse. O wicked wretch, doth thy mind still run on money! Is it not enough that thou meanest to sell thy master for thirty pence, but yet thou must gape at other three hundred? and at this last favour offered him before his death, doth thy cankered hart repined!  
3. But perhaps some will say, that not only Iudas, but the rest of the Disciples( at least some of them) did no less, as the other evangelists writ. To which objection I easily answer, that the other evangelists by a figure do take one number for another, as they use oftentimes to do: or else, as S. Augustine and others expound, the rest hearing Iudas speak, they also spake of it, but they with true zeal and devotion to the poor indeed, he with avarice and envy: and therefore S. John making no account of what the others said, only revealeth the malicious intent of Iudas, and calls him thief.  
4. But why do I entertain you so long with these speeches, and keep you from hearing the defence of the devout MAGDALEN? Why are you troublesone unto this woman( saith CHRIST?) you say why should there be permitted so great a loss? I say, why do you molest her? You say it might haue been sold for three hundred pence: I say, Sinite illam, let her alone, she knoweth what she doth. You say, it might haue been given to the poor: I say, you haue the poor always with you, but me you shall not always haue so. You say, it is cast away: I say, it is a good work, and not cast away, but kept until the day of my burial; and that she doth that now which then she shall want opportunity to perform. And besides, this which you think lost, is such a work, that I will haue it registered in perpetual memory for her greater honour and praise, that wheresoever this gospel shall be preached in all the world, there shall be mention made of this heroical act in memory of her.  
5. It was thought to be a great loss, because it was of great price; yet our Blessed saviour answered, as if it had been nothing, quod habuit hoc fecit: what she could do she did; for although the ointment of itself was very precious as I haue shewed before, yet if two circumstances be noted, it will seem nothing at all, yea if it had been the most precious jewel in the world. For if we consider the person on whom it was bestowed, and the devotion of her that gave it, doubtless it will appear little or nothing, and therfore most fitly he said, quod habuit hoc fecit, she gave what she had: because our Blessed saviour well saw, that in comparison of what she desired to give, or bestow vpon him, that was nothing in her hart.  
6. But the inward rancour of Iudas his infected mind was more stirred up with the great praise of Blessed MAGDALEN, and therfore he went forthwith unto the proud Scribes and envious pharisees, and there to satisfy his covetous mind, and to be revenged to the fill, he sold his dear and loving master for thirty pence. O wicked merchand, how ill hast thou made thy bargain? Hast thou sold the treasure of heaven and riches of the world for thirty pence? Hadst thou come unto his Blessed Mother, or the devout MAGDALEN, they would haue given thee much more, to haue left off thy bad intended purpose: but avarice hath blinded thee, Malice hath wholly possessed thee, and therfore I see no remedy for thee, since thou wile not return again to thy master, and ask pardon for so great a sin, so soul a fault, and heinous offence.  
7. Thus far I haue followed my devout pilgrim step by step this third day of her tedious journey: but now having lost her sight, and not knowing whither she is gone, I am constrained hear to rest this night; and to morrow mean to make all diligent inquiry which way I may take to find her.    

THE fourth DAYES journey.  

How Blessed Magdalen met our saviour carrying his cross to mount calvary, and was present at his ignominious Death. CHAP. I.  
NOW had the ravening wolves ceased vpon the innocent lamb of God, and were going to execute their last cruelty vpon him, himself carrying a heavy cross vpon his back, where on he was to dy; when behold many devout woman who had followed him before, and now meeting him, began most pitifully to bewail so lamentable a spectacle and untolerable abuse offered unto the son of God: amongst which were the Blessed Virgin his dearest Mother, and our holy MAGDALEN his faithful Penitent. And now was the shining light of the world Christ IESVS, brought unto the last evening of his life, and his beautiful beams were quiter obscured, by the dark clouds of ugly death: yet did not our loving pilgrim forsake her dear master in this so great extremity, but with the Blessed Virgin stood most constantly at the foot of the cross with a wounded hart, beholding the bleeding wounds of him whom she loved more then her own life. Stabat iuxta crucem Iesu matter eius,& soror matris eius Maria Cleophae,& Maria Magdalene: near unto the cross of Iesus stood his loving mother, her sister MARY Cleopha, and MARY MAGDALEN. Saint matthew maketh express mention of there MARYES besides the Blessed Virgin, and saith many other devout woman were there present also, out of which places we may easily gather the rare virtues of our Blessed MAGDALEN, to whose praise( after Christ and his Blessed Mother) this my laborious Pilgrimage doth most of all tend.  
2. Here therfore we must admire the great Constancy& true Fortitude of our Blessed MAGDALEN, two fit branches to spring from the root of truest love. She followed him in his preaching, serving him with all diligence; she grieved to see him dragged through the streets of jerusalem with a huge cross vpon his back; she followed him unto the mount calvary; there she stands as near the cross as she can; there the weeps, sighs, and bewayles the loss of so dear a master, so loving a Lord, so sweet a saviour. The ancient egyptians in signification of true and immovable affection were wont to paint an Almond three, and a dove sitting at the roote of it, with this poesy: necdum cessat amor: love ceaseth not as yet. Who doth not see under this flourishing Almond three, the cross, this groaning dove to sit, and yet her love not to cease, but rather to increase; necdum cessat amor. No, no, it was not false friendship grounded vpon time, and hanging vpon Fortunes wings; but that divine love which the holy Ghost saith, that in true friends doth never fail, omni tempore diligit qui amicus est: A true friend loues always. The Apostles promised to go and die with him, but( alas) at the princh they left him, yet stood our Blessed MAGDALEN at the foot of the cross near unto him, not fearing any thing whilst she had her master in her sight, either dead or alive.  
3. Besides, if the virtues of a woman may be gathered or guessed at by the company that she kept( as easily they may) behold in what company our Blessed pilgrim goeth: with IESVS, with his Blessed Mother, with the devout MARYES, and holy women, and therfore worthy to be inserted into that holy Catalogue, as by the holy evangelist she is. Great was the grief of the patriarch jacob when he beholded the garnent of his beloved son joseph besmeared with blood, whereby he thought his child to be devoured. Many were the treares of the loving parents of young toby, when they saw their son did not return at the day appoynted. How much did the Kingly Prophet lament the untimely death of his beautiful Absolom, though disobedient unto him? How many tears did the Prophet Hieremy  shed, seeing in spirit the destruction of the holy city of jerusalem? With what grief then would Blessed MAGDALEN lament, when she saw her dear master murdered before her face,& could not help him? What tears would she shed in the absense of her only comfort? How much would she grieve at the untimely death of the beauty of the world obedient IESVS, and how could she but mourn to see the holy city of jerusalem to be deprived, by hero own blindness, of so rich a treasure!  
4. give me leave, o Blessed Virgin Mother, and queen of Angells, by the greatness of thy grief to take a proportionable measure of the sorrowful pangs of weeping MAGDALEN. It is said of the Blessed Virgin, that the dolours of Childbirth( from which by particular privilege she was freed) were doubled at the foot of the cross at the time of our Blessed saviours Passion: so as the prophecy of Simeon was fulfilled, tuam ipsius animam pertransibit gladius: the sword of his Passion shall pass through thy hart; and by this she is said to be more then a Martyr, as diuers Fathers writ. Now if we will make a guess at the Blessed Virgins grief, we must take it from the measure of her love, and that being beyond all human apprehension, the greatness of her grief must also be unspeakable.  
5. Then with the same rule, and weight let us descend unto our Blessed pilgrims grief. Her love as our saviour witnesseth was great, and indeed the effect of it did show it to be very great, dilex● multùm: she loved much, and therfore by the same rule her compassion much, her sorrow great.  
6. But perhaps some will say, I brag to much of her, being so near the cross, when the other evangelists writ, that they were all a far off. To which many not improbable answers many be given. For since S. John saith, they stood near, it must be so; and since the rest say, they stood a loof off, it must not be denied. perhaps therfore they were not so near as the souldiers were, and they that crucified him, and so in comparison of them a far off; yet not so far off, but they might both see him, and hear him speak, as they did, when he spake to his Blessed Mother, and to the holy evangelist: and in this respect they might be said to be near. Or else, at the first they were near, as people use to come as near to the place of execution as they can, especially at the death of those whom they love; so at the first they might be near and after be driven back by the rude, discourteous and barbarous souldiers. Or perhaps at the first, they stood a loose, as S. Matthew and Saint Luke writ, but afterward drew near, and then our saviour spake, as S. John witnesseth. She was therfore present at the death of CHRIST, at the seven words which he spake, and all the while most constantly stood at the foot of the cross, in company of the Blessed Virgin.   

How Blessed Magdalen was present at the taking down of our saviour from the cross, and accompanied his sacred Body to the sepulchre. CHAP. II.  
THE Redemption of mankind in most copious manner being finished, and the beloved son of God having given up the ghost towards the evening, two noble Disciples Nicodemus, and joseph of Arimathia having begged of Pilate the inestimable relic of the world, the Blessed Body of our Lord and saviour IESVS CHRIST, they came and took it down from the cross with all due respect and reverence, in the presence,&( doubtless) with the help of the Blessed Virgin, and the rest of that devout company: and having won it up in the best manner they could in that time and place, they carried it into a garden thereby, where was a sepulchre already made, wherein never any as yet had been laid: and our devout pilgrim, as S. Luke noteth, followed unto the monument, and took particular notice as well of the place where, as the manner how he was laid.  
2. S. Matthew writteth, Erat autem ibi Maria Magdalene,& altera Maria sedentes contra sepulchrum: There was MARY MAGDALEN, and another MARY sitting over against the sepulchre. here sate our woeful pilgrim in a sad meditation, thinking with herself, that she had not as yet bestowed her last farewell vpon him with her precious oils, and therfore she sate musing, and plotting with herself how she might find out some opportunity to come and anoint that sacred Body: but the next day being their sabbath, which was most strictly observed amongst the Iewes, it was no little pain unto her to think, that all the next day she could not come to take her last farewell of her lifeless master.  
3. S. Luke maketh mention of their coming to the monument, how they viewed it, and noted the manner of the placing of his Body, viderunt monumentum,& quemadmodum positum erat corpus eius: They beholded the monument, and how the body was laid; which did plainly signify the vehemency, of their affection, and the great heed they took least they should mistake the place, and so be frustrate of their chiefest desires. And having taken such special notice therof, and of the circumstances of the burial, they departed home unto jerusalem, and so made ready their sweet spices and precious ointments, that they might go as soon as the sabbath should be past; for on the sabbath they restend, as the precept commanded them.  
4. By all which we may evidently see, the excessive love, and excellent charity of Blessed MAGDALEN towards CHRIST, persevering with him at the cross, following him to the sepulchre, noting the place,& manner of his burial, buying of her oils, preparing her persumes, as one that had nothing in her mind but IESVS, nothing in her hart but CHRIST, nothing in her thought but whom she loved, and nothing else to employ her labours, but about her dear master, and loving saviour. O who could haue heard the fervorous speech and divine conversation of these holy MARYES, when they sate at the sepulchre! when they retuned to jerusalem! when they brought and prepared these sweet perfumes! Of how little esteem would they think the most precious oils and sweetest perfurmes, in respect of that sacred body vpon which these heavenly balms were to be bestowed! How often would they mingle and temper them to make them more fragrant, and fitting for such a corpse! how often would they imagine their hands now already in the work, and their harts would bleed to behold him dead, from whom they had received life! How often would they wish the sun would hasten his course, that it might be night the sooner,& the sooner day again, that they might set forth to accomplish this their desire! Neither can I persuade myself, that any sleep could shut up the watchful eyes of Blessed MAGDALEN all that night, but with hearty wishes, and longing desires she past that long day( as she thought it) and tedious night.   

How Blessed Magdalen goeth on Sunday morning to the sepulchre to anoint the sacred Body of her dear master. CHAP. III.  
NOW had the near approach of the gladsome sun given evident tokens that the dawning of the day was at hand, when behold the Blessed MAGDALEN, with the rest of the devout MARYES began to take their journey to the place for which they had so long prepared themselves. And here doth our Blessed pilgrim show the firmness of her love. Neither would she stay that the brightness of the sun, or light of the day might direct her, but presently set forth cum adhuc tenebrae essent, whilst it was yet dark, and so came unto the monument by sun rising. Their talk in the way was, Quis reuoluet nobis lapidem ab ostio monumenti? Who shall remove the ston for us from the door of the monument? for the ston indeed was very great, as S. mark witesseth. But that difficulty quickly ceased, for they saw the ston removed, and an angel sitting vpon it, bidding them not to fear, for Christ was risen, and that they should go quickly, and tell the same to the Disciples; which they doing our saviour appeared unto them in the way, where they embraced and kissed his feet.  
2. But seeing that S. John maketh mention of a peculiar apparition unto the Blessed MAGDALEN alone, and S. mark saith, that our saviour appeared first to our Blessed MAGDALEN, it is like that he appeared twice unto her. And because this apparition mentioned by S. John doth evidently show the excessive love of the Blessed Penitent, I am obliged not to pass it over without particular discussion of so singular favour. Our Blessed Saint therfore not finding her dear Maisters dead body which she hoped to haue imbalmed, she stood at the Monument without weeping; and as love is all ways solicitous, she stooped down to look if any where she could see him, whom she so much loved, and without whom she thought she could not live. And behold so diligently she preached for one, that she found two, and not Men but Angells, one at the head, another at the feet, who demanded the cause of this her so great grief and sorrow, Mulier quid ploras? Woman why weepest thou? She soon replied; tulerunt Dominum meum,& nescio ubi posuerunt eum: They haue taken away my Lord,& I know not where they haue laid him. Neither did she stay to make any further demand of them, or answer any further unto them, but turning about looked for her dead master, who in shape of a gardener appeared unto her, and she knew not that it was the jewel she sought so much, nor the Treasure which could only make her rich: yet this she demanded of him, Si tu sustulisti eum &c. If thou hast taken him away, tell me, and I will take him. He demanded of her two things, why she wept, and whom she sought. She answered to both very strangely, If thou hast taken him away: neither telling him, what Him she meant, nor knowing whom he was she spake unto, as though all the world had known her mind, seen her hart, and pitied her wunt; thus with excessive love she was transported beyond herself.  
3. Then the bountiful goodness of sweet IESVS would detain his loving Disciple no longer in the maze of love, but taking off the mask of his unknown shape, called her by her name, MARY, she answered master, and running to her wonted place, his feet, fell down and embraced them, which our saviour forbidding said, touch me not, I haue not yet ascended unto my Father; but go unto my brethren and tell them, that I ascend to my Father, and yours, my God, and your God. Then came Blessed MAGDALEN, and  told the Disciples: I haue seen my Lord, land thus he said unto me.  
4. O Blessed saviour, quàm dulcis te quaerentibus, said quid inuenientibus? How sweet art thou to those who seek thee, but what tongue can express the delight they feel who find thee? How then shall my weary pen be able to unfold the great abundance of ioy of this thy loving Disciple, who so diligently sought thee, and so happily found the! She sought thee first in the sepulchre and could not find thee, and therefore supposed she had quiter lost thee. She sought thee dead and found thee alive,& therfore doth not know thee; whom when she found, what force could detain her from thee? But O Blessed MAGDALEN, since my faltring tongue is not able to utter what my willing hart desireth, give me leave a little to solace myself in this divine Dialogue betwixt thy loving master and thyself, and with my rude unpolished muse to gratulate this thy unspeakable happiness.  


Maria stabat admonumentum foris plorans.  
Mary stood at the monument without weeping.   

WHEN Christ that Orient pearl, and shining sun  
Was drowned in Westerne streams vpon the cross,  
Then Magdalen her floods of tears begun  
To show her love, and to be wail her loss:  
Thus gold appears, when purified from dross.  
How at the monument she did deplore,  
Shall be her monument for evermore,   

No dismal death had darkened so her eyes,  
But watchful diligence imbalm'd in woes,  
All clad in sable weed with mournful cries  
For her dear master, to the place, she goes,  
And headlong into grief herself she throws.  
Her hart dismayed, her senses so be num'd  
As with her master she had been entombed.   

But yet this little spark of hope remaynd  
T'imbalme his body with her fragrant oils,  
By this her labour at the least she gaynd  
Some little parcel of the former spoils:  
In this her watch, and ward, she runs, and toils.  
But when depriud of that which her befell  
No tongue, no pen, nor hart the grief can tell.   

No MARY more, but Mara be thy name,  
Let bitterness in thee thy name express  
Thine eyes, thy hart, thy sighs, thy sobs the same,  
Yea, yea, such music must be thyredresse:  
This must recall thy former happiness:  
This mitigate thy sorrows plungd in pain,  
This call thy loving master back again.   

But doleful MAGDALEN behold at hand  
here comforters from heaven sent to thee,  
behold two glorious Angells here do stand,  
And seem to marvel much these tears to see  
look up, speak to them, ask them who they be.  
She nought regards the Angells that are sent,  
Whom none but Lord of Angells can content.   

But they to make the wound of grief more deep,  
And to renew the newly wounded sore,  
demand the cause, and ask her why see weep:  
Which words her tender hart in pieces tore,  
Washed with tears and bleeding yet in gore.  
Yet answer will she make, though to her cost  
And comfort find to speak of whom she lost.   

T'was not enough with ignominious death,  
To take away the life of Life from me,  
Where on my dearest life, my spirit, and breath  
Depend no less then all the world may see  
Since neither heaven nor earth can comfort be.  
This not enough, the more my hart to stay  
My treasure robbed, my master stolen away.   

Yet this not all that cuts my panting hart,  
And stabs my dying soul with grief a new,  
But hateful envy with a fatal dart  
Woundes me to death in taking from my view  
My master, ere I gave the last adieu.  
And yet a further wound augments my fear,  
I neither know by whom, or when, or where.   

Thus to the Angells of the star-deckt Polc  
She gives a farewell with a silent song,  
As if therewith she seemed to control  
This their demand that held her there too long,  
As cause from whence her further grieses had sprung.  
And back unto her former hope she goes,  
To weep and wail, and tolament her woes.   

never Aurora in the mornings prime  
Bedewd with stillest drops of pale sac'd night,  
Did seem more beauteous in the summer time,  
When Phebus spreades his glittering beams of light,  
Then did our weeping pilgrim in the sight  
Of those who did behold the flowers of love,  
And seas of tears, each one another move.   

From flames of love, fountains of flowing tears  
sprung forth, and bubbling with a sweet-tun'd voice,  
Yield pleasant music unto all that hears:  
And heaven itself awaked with the noise  
Could not but choose at these her tears rejoice.  
O strange effect of loues all-couering power,  
Wrought in this princely seat,& mighty tower.   

Thus casting oft her watery eyes about,  
To see if yet at length she could spy  
Her loving master, or could find him out  
Who in her hart( though dead) could never dy,  
Though now indeed not dead, but stands her by,  
whom she so much with mornful tears lament,  
Yet seeing doth not know her chief content.   

For finding whom she sought she seeks to know,  
If he could tidings give of whom she sought.  
O ecstasy, what is't that blindeth so  
Her weeping eyes, and this effect hath wrought!  
O heavenly love, that such an art hath taught,  
To see, to find, to ask, and to abtaine,  
Yet not to know, to purchase greater gain!   

Then Christ to add more fuel to the fire,  
And to augment the Ocean of her tears,  
disguised and masked in a strange attire,  
unto his half-stayne MAGDALEN appears,  
And sounds this doleful ditty in her ears.  
Woman why weep'st thou? what means all this moan?  
whom seekest thou thus dismayed? thus all alone?   

She tells no cause of grief, but soon replies;  
If thou hast taken him from hence, but tell  
The grave, the place, the tomb wherein he lies,  
She vows to fetch him back what ere befell,  
For nothing daunts the hart where IESVS dwell.  
Thus won with tears, he comes without delay,  
Whom neither heaven, or earth, or hell could stay.   

And with a word gives life unto her hart,  
That ever flowing grief had almost killed,  
And ugly death stood over with a dart,  
But all to late, for now her hart was filled  
With heavenly joys, into the same instild.  
This word MARIA sounding in her ears,  
assuaged her grief, stilled sorrow, dried up tears.   

never the chased hart with deadly wound,  
With swifter course unto the fountain hast,  
Then MAGDALEN, when she her Lord had found,  
Who being known, then all her grief was past:  
Thus heavenly love still speedeth at the last.  
And to her wonted place his feet she hies,  
But this her suite her master now denies.   

denies? O heauens! then MAGDALEN must dy,  
For only vpon this her life depended,  
Therfore sweet IESVS, if thou dost deny,  
Her sitting at thy feet, her life is ended.  
poor MAGDALEN in what hadst thou offended?  
What cloud had thus eclip'st thy morning sun?  
Ending thy joys when they were scarce begun?   

No, no be not dismayed, tis nothing so,  
For other things he now designeth thee,  
Yea to his dearest Brethren thou must go,  
And tell the news which thou thyself didst see,  
How he from pangs of ugly death is free,  
In Galilee for him they must attend,  
Whence to his heavenly Father heel ascend.   

Thus MAGDALEN unto th' Apostles went  
Bedecked with the beauteous beams of light  
Which unto her the sun of Iustice lent,  
After the sable shrowded of darksome night,  
lo how the sleeping lion shows his might,  
To men a woman news of life to bring:  
And well, for death from woman first did spring   

Now MAGDALEN let cease thy mournful tears,  
Thy master lives, and never more to dy;  
Then lay a side thy sighs, thy sobs, thy fears,  
The joyful tunes of pleasing mirth to try,  
Which now thy master never will deny.  
Then preach his mercy to the worlds last cost,  
And sacrifice thyself a living host.      

THE FIFTH DAYES journey.  

The employment of Blessed Magdalen, from the Resurrection of Christ, until her banishment out of jury. CHAP. I.  
our Blessed Lord and saviour Iesus Christ, having sent word unto his loving Disciples by the devout MARYES, that he would meet them in Galilee, and that there they should see him ascend unto his eternal Father, it is not to be doubted, but our happy pilgrim amongst the first prepared herself to be present at the last departure of her dear master, where we may believe she took her last adieu with no less excess and signs of love, then she had always before shewed in the rest of her life, where the holy evangelists haue made any mention of her, as in diuers places they haue copiously done. And when she had with the Blessed Virgin& the holy company of the Apostles seen our saviour most triumphantly( to their great ioy, and vnspeakeble comfort) ascend unto his heavenly palace, and princely feat, and with them also received that copious blessing which our Lord gave them, as S. Luke writeth, she returned with the same Apostles, and devout women into the city of jerusalem, to expect the coming of the Holy Ghost, and there they remained in continual prayer, as we red in the first Chapter of the Acts of the Apostles, where it is said of them; Erant perseuerantes unanimiter in oratione cum mulieribus& Maria master Iesu,& fratribus eius. They were al persevering together in prayer with the women, and MARY the Mother of IESVS, and his brethren. Amongst which women to accompany our Blessed Lady, to wait vpon her, and to serve her, as also to expect that divine spirit promised unto them, our Blessed pilgrim was present, and at the coming of the Holy Ghost received her portion of heavenly grace amongst the rest.  
2. Neither dare I be too curious to search, or too bold to define, how great a gift she did receive, but that I leave to the mildred Reader to censure at his pleasure, having first considered the admirable beginnings, the constant perseverance, and the rest of the rare virtues of this Blessed Saint, and to weigh with himself, that if grace be given according to the measure of love( as it is wont) she that with her love deserved remission of so many sins, followed our saviour so diligently; and by the same love deserved to be the first unto whom our Blessed saviour appeared after his glorious Resurrection( his holy Mother excepted) and besides was made the first denouncer of his triumphant victory over death, hell, and sin, unto his dear Apostles. All these things( I say) considered, let him guess at the manifold gifts and graces that her master would now bestow vpon her, being in his kingdom of heaven, who was so liberal unto her before, being here on earth.  
3. moreover the grace of the Holy Ghost where it is, cannot be idle, but must show itself according to the measure of it greatness: if therfore we consider, the marvelous effects that it wrought in this glorious Saint( as after we shall see) we must needs confess that the grace of the Holy Ghost was communicated unto her in great abundance. Eliz●●● for having his eyes vpon his master, when he was carried up into paradise, deserved not only his Maisters cloak, but also his double spirit. If then our Blessed MAGDALENS eyes and hart not only in the time of his Ascension were fixed vpon her dearest master, but always after as if he had carried her hart to heaven with him, what graces, what succours, what cloaks of vertueto cover her soul, what singular gifts to adorn her spirit, may we imagine she was endued with? But wherefore do I detain my pen so long from setting down the rare example of her admirbale virtues after her Maisters departure, by which( as I said before) the inward beauty of her enriched spirit will the better appear.   

How Blessed Magdalen was banished out of jury, being dangerously committed to the sea: and how miraculously she landed at Marsells in France. CHAP. II.  
NOW doth my true and trusty guide S. Luke the evangelist cause me to leave the holy Land, and seek my wanding pilgrim some where else. For having described largely the death of the Blessed Protomartyr S. Stephen in the acts of the Apostles and 7. Chapter, in the next following he telleth us that, Facta est inilla die persecutio magna in Ecclesia quae erat Hierosolymis,& omnes despersi sunt per regiones Iudeae& Samariae praeter Apostolos. And it happened at that time, there was a great persecution in the Church which was at jerusalem, and all were dispersed through the countries of Iewry and Samaria, saving the Apostles. But I find our Blessed MAGDALEN to haue been too great a friend of Christ, to be permitted to live either in Iewry or Samaria, for as the ancient tradition and opinion of many learned writers is, she was with her brother Lazarus, her sister Martha, Maximinus one of the Disciples of Christ, joseph of Arimathia and others, embarked in a ship, without any guide, sail, or oars, and so committed to the vast sets and merciless waves to be a prey for death.  
2. But the all-seing eye of the providence of Almighty God, who hath care of the smallest birds of the air, and the least worms vpon the earth, was not wanting unto his loving and particular children, in so great and imminent danger for his sake, but with a sweet gale of his divine spirit brought them safe to the place where he intended to be honoured by them.  
3. O Blessed Saint, o happy pilgrim, now cast thy favourable eyes towards me, who haue so long followed thee, the vast Ocean, the surging waves, and threatening billows shall not affright me, so I may be made worthy to follow thee, and behold the infinite goodness of thy loving master still towards thee. He promised that where two or three be gathered together in his name, he will be in the midst of them; then how can it come to pass that so happy a company being gathered together in his name, and for the defence of his doctrine put themselves in danger of their lives, that being now all which was left to loose for sweet IESVS sake; how can it be( I say) but he must be there in the midst among you, and therfore Blessed MAGDALEN I know thou fearest nothing.  
4. S. Peter being yet but young in faith cried out unto his master being asleep, Domine salua nos, perimus: but thou Blessed Saint learnedst to beleeue, and hast forgot to fear, and canst remember nothing else but love, which indeed admits no troublesone fear, perfect● charitas for as mittit timorem. O that my weak understanding were able to conceive who divine speeches our B●. MAGDALEN would make unto her dear and loving Ma●●ter, how much she would thank him for so singular a benefit, as giuing her so fit an occasion to suffer loss of goods, to be banished out of her country,& put in jeopardy of her life for his sake, who she so dearly loved: how often would she say, if it be thy divine will( sweet saviour) that I should be made a prey unto these greedy fishes, behold I am ready to obey; if it be thy pleasure that these deep seas should be my tomb, here I am prepared to accpet of it; if thou dost delight to see me tossed up and down these waters,& coasts, thy will be done; if thou wilt direct me to any place to spread the glory of thy holy and venerable name, Ecce ancilla Domini, behold thy handmaid ready at thy call. Finally whatsoever may be most pleasing in thy sight, though most contrary to my sense, let that befall me. These and such like devour speeches would our Blessed MAGDALEN like fiery darts sand up to heaven unto her master, who was not absent from her,& thus spend her time both day and night until by the direction of the holy Ghost they were all brought safely into France, and there landed at Marselles.  
5. Long time was the ark of Noë tossed vpon the huge waters of the Deluge, until at length, the mercy of Almighty God, overflowing his Iustice, he withdrew his wrathful reuenge, and the Arck restend vpon the mountains of armoniac. Long had our Blessed pilgrim been tossed in the dangerous seas, until at the length the merciful hand of her loving master, brought her to the mountains of Marsilia, where after she had concurred to the conversion of those countries, and spread her Maisters heavenly doctrine in those parts, she choose herself a little habitation, where for the space of thirty yeares she lived in contemplation of the divine mysteries of the life and Passion of her dearest Lord and saviour, as anon we shall see.    

THE SIXTH DAYES journey. Of her Pennance in the desert.  

How Blessed Magdalen gave herself wholly to a contemplative life. CHAP. I.  
BY the divine sentence our saviours mouth, our Blessed pilgrim had chosen the best part, that is to sit at his sacred feet, and hear his divine Sermons; and now she is gone to fly as it were out of the world after him, and in this remote and hidden place, to give herself wholly unto the sweet contemplation of his mysterious Life and Passion, and unite herself so perfectly with him, that she might thereby make that happy part which she had chosen so sure, as it should never be taken from her.  
2. The cause and manner of our Blessed MAGDALENS choosing this place, I find written by silvester( in Rosa aurea) a grave Author thus: So great was the favour, and respect, which the people began to bear unto this Blessed Saint, after those countries were converted, that our holy pilgrim was thinking with herself very seriously how she might avoid such popular applause, which she did as carefully seek to shun, as others do diligently seek and hunt after. And behold her dear master was nothing wanting to her good desires, for she was miraculously taken and carried to the said desert, and placed before the mouth of a vast cave, which afterward she lived in, where no less miraculously she was defended from venomous and poisoning serpents, and by S. Michael understood that it was the will of her sweet IESVS, that she should serve him there in that sort,& that she should be a rare pattern and singular Example of true pennance unto all posterity.  
3. wherefore Blessed MAGDALEN beholding herself in the safe creuises of this rock free from all access, she gave most hearty thankes unto her Lord and master, desiring that he would vouchsafe to yield her a flowing fountain of water thereout, which by her humble entreaty and devout prayers she obtained. Then above a thousand evil spirits envying at her great happiness, visibly appeared, and in the Hebrew tongue began to make most sweet and melodious harmony; which, when more diligently she did hearken unto, hearing them say that she must not use so much prayer, suspecting them to be( as indeed they were) devils, she cried out to her IESVS,& presently S. Michael was present with his army, saying, Adsum Magdalena, ne timeas: I am here MAGDALEN, fear not: who expelled all her enemies, and lefther free from all molestation, where afterward she lived as in a Paradise, and was rapt seven times in a day, to hear the celestial music of the Angells, singing praises unto Almighty God: where our saviour did appear unto her, and did comfort her, and in the space of thirty yeares, which she lived in that desert, he appeared unto her an hundred and ten times. All this and much more you may red in the Author a foresaid, revealed by herself unto a holy man called Elias.   

Of the excellency of Pennance, and how grateful a Sacrifice it is unto Almighty God. CHAP. II.  
IF a man should fall into some daungerous disease, whereby he should be brought to such an estate, that nothing could be expected but death; that antidote, doubtless, would be accounted excellent, which should bring with it a present remedy. If one should be bitten with some venomous beast; that would be thought the chiefest counterpoyson that should presently cure it. Finally if one should fall into some hideous pit, or deep dungeon unfixed there were no hope at all to escape by his ownediligence; he should be esteemed a faithful friend who should release him from this extreme misery. But alas, what disease may be compared to a mortal sin, what stinging Viper so dangerous, or what danger of misery so much to be lamented; and therfore the virtue of pennance much to be esteemed, which is the only Medicine to cure this disease, the only Antidote against this poison, and the sole refuge to get forth of this dreadful depth of misery& sin. All men( except by some particular privileges) are conceived and born in sin, for remedy whereof Christ hath left the Sacrament of baptism in his Church, whereby the soul is invested with the nuptial garment of Grace. Wherefore if this garment be once spotted or stained with the bemish, or mackle of mortal sin, there is no other remedy, but the water of true pennance to wash it out, and therefore by the Fathers it is called the second Table after shipwreck, for unless they lay hand vpon this table of wholesome pennance, they sink down into the bottomeles pit of eternal perdition.  
2. The Cherubim that kept the gate of Paradise is said to haue had a sword, yea and a fiery sword, and that it was continually in motion, to give us to understand, that unto Paradise there is no access but by wounds, by mortification, by affliction,& by the sword of pennance, which is also a fiery sword: for as fire doth both burn and give light, even so true pennance doth burn up the sins it findeth, and besides giveth us light to walk in the path and right way to heaven: therfore it is in continual motion, to signify that none can enter, but they must be touched by it. And that our saviour expressly saith, Nisi poenitentiam egeritis, omnes simul peribitis; unless you do pennance you shall perish every one. Therfore for our example, the three Kings after they had found our saviour, he taught them to return unto their Country another way, Per aliam viam reuersi sunt in regionem suam: that by this we who haue left our Country( to wit Paradise) through Pride, Disobedience, avarice, and the like, must by the contrary virtues of Humility, Obedience, Liberality, and such like, joined with Pennance, return unto it. And this is the grateful Sacrifice that appeaseth the wrath of God, as the Kingly Prophet by experience teacheth; Sacrificiam Deo spiritus contribulatus: cor contritum& humiliatum Deus non despicies A Sacrifice to God is a troubled spirit: an humble and contrite hart( o God) thou wilt not despise.  
3. Which may very well be confirmed by the Parable of the lost sheep, which the sheephard taketh vpon his back, and calleth his neighbours together to rejoice with him for that he hath found the sheep which was lost. And moreover he averreth that, gaudium angelorum est incaelo supper uno peccatore poenitentiam agent, That the Angells in heaven rejoice at the conversion of one sinner, more then at many other must that need not repentance. What meaneth also the loving prerequisite of the prodigal child, but the great love wherewith Almighty God receiveth sinners, when they come unto him with true repentance? This was the continual cry of the holy Baptist in the desert; this the matter of our saviour his Sermons; this the all arm of the Apostles after Christ his Death, Resurrection and Ascension; finally this the only remedy of a wounded soul.  
4. What changed Zacchaeus from the Prince of the Publicans, to a follower of Christ, but Pennance? By this the other Publican S. Matthew was made a great Saint and a worthy Apostle. By this the good thief deserved to hear, This day thou shalt be with me in Paradise. By this the notable persecutor of the Church Saul, became a Paul, the Apostle and doctor of the world. Finally by this our Blessed MAGDALEN of a sinful woman became to follow CHRIST, and became so rare a Saint, so great a Penitent, and so much esteemed of CHRIST, and honoured of all; who was not only content with the inward sorrow and grief of her sins, by which she obtained forgiveness therof, but now she chooseth a place, where she may still weep and bewail them until her dying day; and where she may afflict and punish herself, and give most humble thankes unto her Lord and master, who dealt so mercifully with her, when he said, remittuntur tibi peccata tua; thy sins are forgiven thee. Therfore no marvel if with this guide she became so famous a Courtier of heaven, worthy to be visited so often, not only by Angells seven times a day, but by our saviour himself an hundred and ten times, as before I haue noted. Thus excellent is the virtue of Pennance, and thus grateful in the sight of God: therfore must be esteemed of all, sought of all, by the rare example of this Blessed Saint, whom CHRIST hath left us, to the end, that we may follow her happy steps, to his honour and glory, and our own eternal happiness.   

How fit a place of Pennance Blessed Magdalen did choose. CHAP. III.  

THrice happy Saint, thy part was judged the best,  
When at the feet of Christ thou first secure,  
In shadow of th' Allmightyrocke to rest,  
From whence no sweet-tun'd Svrens could 'allure,  
That rock with milk and hony did abound:  
But in this rock what pleasure to be found?   

The hardest stones inlieu of beds of dourne  
Must serve, and hunger for the chiefest meate;  
The cragy rock itself doth seem to frown,  
That any thither come to choose their seat:  
The place forlorn, could, barren, all things scaut,  
Only a great abundance of all want.   

What strong election, what unwonted choice  
caused, or compelled thee thus to take thy flight,  
Both from the world, and from the very voice  
Of human conversation, banished quiter?  
What wrought this sudden change, what Eagles winger  
Can mount thee thus above all earthly things?   

Ah pardon gracious pilgrim, now I see  
The chiefest reasons of thy wondrous choice;  
love joined with Pennance thus haue mounted thee  
With Christ to speak, with Angells to rejoice;  
seven times a day by force of love ascending,  
With troops of Angells at thy side attending.   

O happy rock from whence this sacred dove,  
Did take her slight to view that stately tower;  
Where for reward, and guerdon of her love,  
She built herself an everlasting bower.  
Thus seeing still she loues, and loving taste  
That heavenly food, which evermore shall last.   

Is barren rocks haue melted with thy tears,  
And hardest stones grown soft where thou didst rest;  
Sith nought but hardness in my hart appears,  
Vouchfase this favour, grant me this request:  
That in this craggy rock and stony hart  
Of mine, thou wilt accept the better part.   

And frame it so, that like the mourning dove  
It may lament what erst is done amiss;  
And burning thus in flames of heavenly love,  
It may deserve a portion of that bless,  
Where Christ hath placed thee( Blessed) to invite  
Those sinful souls who wander in the night.     

THE LAST DAYES journey, from solitary Pennance, to eternal happiness.  

How Blessed Magdalen knew she was to depart this life. And how she receieued the Blessed Sacrament. CHAP. I.  
CONCERNING this last passage of our devout& happy pilgrim thus writeth Villegas, a grave and Learned doctor out of others. Saint MARY MAGDALEN after she had converted many souls unto God, retired herself into a cave of the desert, where she lead a solitary life for the space of thirty yeares or there about. Her diet was herbs& roots: her clothes were all consumed, but God covered her with her own hair. She was lifted vpin the air by Angels seven times in the day and night, and during that time she heard celestial harmony. This was seen at the end of thirty yeares( after she had retired herself) by a Priest who was gone into the same desert to serve God. MAGDALEN  told him who she was, and desired him to govnto S. Maximinus, and to wish him from her to come alone unto the Church on Sunday following at the hour of matins. The Priest did as the holy Saint willed him,& S. Maximinus reioyced greatly at this new ambassage. Sunday came, and he at the hour appoynted went to the Church, where he found S. MARY MAGDALEN in the midst of many Angels elevated two cubits from the ground, making her prayer with her arms spread abroad. The holy Bishop gave her the Blessed Sacrament, which after she had received very reverently and devoutly, she gave up the ghost; the Angells carried her soul into heaven with great ioy; and her body was butted in the same place. Thus far Villegas.  
2. By which we may gather the great love and singular favours of our Blessed saviour to his devour Penitent. Neither was it sufficient with so many particular privileges to grace her, and so often to visit her, but that he would also let her understand before of her death, that she might come and aim herself with that sacred food, and like another Elias valiantly pass the rest of her journey and Pilgrimage, now growing towards an end; and so give up her Blessed soul into the hands of her loving master, who so greatly loved her, so strongly guarded her, and now so lovingly inviteth her. Of Moyses the great seruant of almighty God it is said, Mortuus est Moyses servus Dei jubente Domino: Moyses the seruant of God departed this life, our Lord commanding it. So may we say of our Blessed pilgrim, Mortua est Magdalena discipula Christi, jubente Domino: that MAGDALEN the Disciple of Christ died at his command. For having received the Blessed Sacrament, enfolding that sacred Body in the arms of her longing soul, altogether inflamed with divine love, now with the Spouse crying out tenui, nec dimittam, that she had her beloved, nor would she stay behind him any longer, and he moved with the longing desire of this happy pilgrim, denied not her suit, but granted her demand, and took her with him into eternal bliss and happiness.   

Of the greatness of the glory of Blessed Magdalen in heaven. CHAP. II.  
IT is not my intention in this Chapter either rashly to design what degree of glory our Blessed MAGDALEN hath in the celestial Court, or contentiously to strive to place her above other Saints; but only to prove that she hath a great crown in heaven, and that I know no true Christian will deny.  
2. wherefore let us see what pregnant reasons we can produce to show the greatness of the glory of this Blessed Saint. First it is a certain and infallible ground, that Glory is given according to the Charity that every one hath, and accoridng to the greatness of their Charity they shall shine every one in their degree, as S. Paul writeth; alia claritas solis, alia claritas lunae, alia claritas stellarum: stella enim dissert à stella in claritate, sic& resurrecti● mortuorum. There is one clearness of the sun another of the moon, and another of the stars: for as one star differeth from another in brightness, so also doth the resurrection of the dead. And S. Augustine saith Promissa est diuersa species claritatis, quia diuersa su● merita charitatis, there is promised a different kind of brightness, because there be diuers merites of Charity: and to this purpose S. jerome, and diuers others interpret that of the Prophet Daniel: Qui autem docti fuerint, fulgebunt quasi splendour firmamenti,& qui ad justitiam erudiant multos, quasi stellae in perpetuas aeternitates. The learned shall shine as the brightness of the Firmanent, and they who induce others to virtue, like stars for ever. The crown therefore is given according to the measure of Charity. moreover the divine wisdom of almighty God doth manifest unto his Church many times by particular favours done unto Saints, whilst they live amongst us, how great they are in his sight, and by this giveth us to guess at the glorious crown he hath prepared for them in heaven. This being so, though no human wit is able to conceive the glory of the least Saint in heaven, yet by these aforesaid signs we may perceive them beyond our reach, and so admyre them.  
3. If then on the one side we will consider the rare virtues of our Blessed pilgrim, and especially her burning love, which( as Christ himself witnesseth) was great, because she loved much; and again the singular favours of Christ shewed unto her, even in this life, we may easily imagine what place he hath reserved for her in heaven which she now enjoyeth. By love she obtained a full remission of all her sins; by love she followed Christ, giuing him both herself, and what she had( being very rich.) love placed her at the foot of the cross to see him die; love made her seek him dead, when she knew him not alive; love made her not to fear the dangers of the raging seas; love led her into the silent desert; love brought our saviour so often down unto her; love mounted her so often to hear the heavenly melody and harmony of glory; and finally love hath carried her to eternal bliss, and crwoned her with a glorious diadem of neuer-ending happiness.  
4. O Blessed saviour, true shepherd of souls, and sweet solace of wretched sinners, I give thee most humble and hearty thankes for all these benefits,& tender love shewed unto this most happy woman. praised be thy Name for evermore; let thy infinite wisdom shine to the worlds end; let thy unspeakable mercy ever be pronounced above all thy works; let thy powerful and almighty hand be known to al weak and feeble sinners, that taking hold vpon that happy rock, by example of this penitent pilgrim, thy may escape the dangerous gulf of sin, and bottomeles pit of eternal perdition. O holy MAGDALEN, o glorious Saint, o happy pilgrim, behold I haue enquired after thee, I haue followed thee with my pen further, then( alas) with my body I am able to ascend: thou art secure, I in fear; thou in the safe haven, I in the tempestuous sea; thou in quiet rest, I in perpetual labour. Help o Blessed Saint with thy potent prayers, that I may overcome the fear, escape the dangers, profit in my labours, and at the length come unto thee. Amen.   

Of some miracles, testifying the Sanctity of Blessed Magdalen. CHAP. III.  
THE feast of this Blessed Saint is celebrated on the 22. day of july, which was the day of her death in the year of our Lord 64. and in the time of the Emperour Domitianus. In a Monastery of S. Dominicks Order in those parts, as Surius and Villegas witness out of sylvester Pierius, are most certain testimonies of her Sanctify. There is shewed the head of this holy Saint; it hath on the forehead some skin, and there appeareth the place where our saviour touched her with his finger in the Garden, when he said, noli me tangere: there is also seen an arm of this holy Saint, and some of her hairs in a vessel of glass; the rest of her Body is there kept in a silver shrine.  
2. There is also seen in a glass a little earth somewhat red, which as it is said, Blessed MAGDALEN gathered at the foot of the cross, when IESVS CHRIST was crucified thereon. The Religious men of that covent affirm, that every year on Good Friday, the said blood mingled with the earth doth seem to boil. And the most of these things she revealed herself unto Charles the second King of sicily, in the year of our Lord 1279. whom she miraculously delivered out of prison, and brought him home to Narbona, telling him where, and by what signs he should find out her relics, which in time of war, for fear of being abused by the enemies, had been hidden and transported; all which with a grateful mind he did fulfil, as the said Authors writ. Many also be the miracles and benefits that God hath wrought in this& other places, by the intercession of the glorious Saint S. MARY MAGDALEN unto many devout persons, whom she hath delivered out of danger both of body and soul.  
3. One notable thing I red, which maketh greatly to her glory, written by Surius, in the life of S. catherine● of Siena, and this it is. On a time our Blessed saviour with his Virgin Mother appeared unto this worthy Saint and holy Virgin, together with S. MARY MAGDALEN, & pro eius consolatione saith Surius) volvit eamipsam Beatissimam Magdalenam esse illi matrem: for the consolation and comfort of Saint catherine●, he would haue the most Blessed MAGDALEN to be her Mother. And how grateful a gift this was unto her, the words following do testify: Fuit hoc sanctae Virgini gratissimum,& cum multa humilitate se illi commendabat, atque deinceps semper eam matrem dicebat suam: This was most grateful unto the holy Virgin, and with great humility she used to commend herself unto her, and ever afterwards called her Mother: and was also a great imiatour of her, especially in divine contemplation& perfect love with CHRIST, till her dying day.  
4. Neither is it much that this Blessed Saint catherine● did so greatly esteem her, and call her Mother, since the catholic Church teacheth us all to do the like:  

Pia matter& humilis,  
Naturae memor fragilis,  
In huius vitae fluctibus,  
Nos rege tuis precibus.   

Pious and humble Mother dear,  
Remember us of brittle mould;  
And in these stormy waves of fear,  
us orphans with thy prayers up hold.   
Which title of Mother I do not find to be given to any other Saint( the Blessed Virgin excepted) in respect of the universal Church, but unto her. Therfore if we be in the catholic Church, we must haue Blessed MAGDALEN for our Mother: and doubtless if we behave ourselves as true children, she will show herself a most tender Mother indeed, and manifest her truest love and affection unto vs. And this is the reason why I do not marvell, that I find so many devoted to this glorious Saint; some because they haue been great sinners, others because she loved much, and all because she is our Mother. And if any should be found who are not devout unto her, it proceedeth either of Pride, that they acknowledge not themselves sinners, nor think to stand in need of such a patroness; or else of Ingratitude, not to be mindful of so loving a Mother, given them by the Holy Church; or lastly of Ignorance, that they know her not to be the mother of all sinners: which ignorance I will easily pardon if hereafter they will amend.  
5. Thus haue I endeavoured to the uttermost of my power, to paint forth the virtues of this happy pilgrim. And well I say to paint, for as painting is but a shadow of what indeed it representeth; so whatsoever I haue said, or can writ in the largest volumes, are but shadows, and representations of her true and solid virtues: which I must needs acknowledge as far beyond my reach, as a live man is to be preferred before one that is painted. And if there be any thing in this Treatise that may induce any one to follow virtue,& fly 'vice by her example, the praise be to almighty God, and to this Blessed Saint. If any thing, that may seem to breed either scandal or offence, I desire pardon, hoping my good intention may excuse me.    

A dialogue between A DEVOVT SINNER and his patroness Saint MARY MAGDALEN.  SINNER. 

whilst wanton Poets with their ranging wits,  
climb to the top of high Parnassus hill;  
And choose the Muse that best their fancy fits,  
Their humour please,& satisfy their will,  
And at the Muses sountayne learn their skill:  
Ile change this course, Ile climb a holter mountain,  
Ile seek a happier Muse, a better fountain.   

Sweet MAGDALEN the Mother of my Hart,  
Be thou the Muse, the fountain, and the Hill;  
Some relics of thy tears to me impart,  
That mourning I may sigh, and weep my fill,  
For good omitted, and committed ill.  
A fault once done can hardly be amended  
Only by sorrow that we haue offended.   Magdalen. 

When sorrow drowns thy hart, and tears thine eyes,  
Then art thou fit thy patroness to view;  
never with her thou better sympathise,  
Then being vested in that watery hue,  
And all be sprinkled with that heavenly due.  
Be not afraid I come not to affright thee,  
But rather with my presence to delight thee.   S. 
Who speaks?  M. 
Thy Magdalen.  S. 
But where?  M. 
here by thee.  S. 
And thy dear master, where is he?  M. 
In glory.  S. 
I ask to follow him.  M. 
heel not deny thee.  S. 
Ah, but I haue offended him.  M. 
Be sorry.  S 
How should I do it?  M. 

mark then well my story:  
love raiseth tears, by tears love still increaseth;  
And thus by love and tears his anger ceaseth.   S. 

I call to mind when first thou didst begin,  
To wash his sacred feet with floods of tears;   M. 

Do thou the like, bewail, lament thy sin,  
Let hope support thy hart, abandon fears:  
In this thy love, in this thy grief appears.  
And being freed from bondage, look not back,  
But follow Christ, and seek for what thou lack.   

Sit at the cross and weep to see him stain,  
Who for thy love his life esteemed as nought;  
To sit and mourn with him do not disdain,  
Who thee, lost sheep, through all the world hath sought,  
And with his pricelesse precious blood hath bought.  
View him vpon the cross, and choose this part,  
Then take him down, and bury him in thy hart.   

There will he teach thee how to love him best,  
Who in thy hart so lovingly is placed;  
Thy conscience then with quietness and rest,  
Thy hart with ioy and comfort shall be graced;  
All ruins shall be raised that were defac't.  
Take courage, with my suffrage Ile defend thee,  
And at the hour of death I will attend thee.   S 

False world, all earthly things farewell, adieu;  
Too long entangled in thy nets, and snares  
I struggled to be free; but now to view  
A fairer city do I bend my cares:  
Who beaten is by time, in time bewares.  
To thee myself I give sweet Saint, here take me;  
I vow, in life or death Ile near forsake thee.   
FINIS.