THE
PILGRIME
OF
LORETO
Vowed
to
the
glorious
Virgin
MARY
the
Mother
of
God
.
That
Pilgrimages
are
pleasing
to
God
,
and
recommended
in
holy
Scripture
.
CHAP.
I.
THE
custome
to
trauaile
from
one
Contry
to
another
,
and
to
visit
of
deuotion
certaine
places
,
hath
alwayes
beene
vsual
and
commendable
amongst
Christians
,
&
is
also
founded
in
the
holy
Scripture
,
and
in
examples
of
all
antiquity
,
and
is
full
of
spiritual
profit
.
Easter
,
Pentecost
,
and
of
Tabernacles
;
and
in
this
third
was
principally
obserued
in
remembrance
of
their
Peregrinations
.
There
was
a
place
in
Hierusalem
appointed
for
the
buriall
of
Pilgrimes
:
&
Iesus
Christ
would
haue
his
birth
honoured
with
the
adoration
of
three
noble
Pilgrimes
,
which
were
the
three
Kinges
or
Sages
directed
by
a
new
Starre
from
their
Country
in
the
East
,
to
Hierusalem
,
and
from
thence
to
Bethleem
,
where
the
starre
of
the
world
was
newly
descended
from
heauen
to
earth
:
and
himselfe
shortly
after
began
to
trauaile
into
strange
countryes
;
&
being
a
little
child
was
carryed
from
Palestine
to
Aegypt
,
where
he
remayned
Pilgrime
the
space
of
seauen
yeares
:
Martyrol
.
Rom.
7.
Ianuar.
Baron
.
an
.
8.
Christi
.
and
afterward
being
retourned
vnto
heauen
,
and
casting
the
beames
of
his
Ghospell
ouer
all
the
earth
,
he
hath
left
many
places
honourable
with
the
steps
of
his
bounty
,
&
hath
giuen
occasion
to
Christians
to
vndertake
such
holy
pilgrimages
,
so
much
the
more
couragiously
,
as
they
haue
more
places
then
the
Iewes
had
,
to
acknowledge
and
prayse
God
in
some
peculiar
sort
,
&
to
obtaine
and
gather
the
fruites
and
guifts
of
his
graces
.
All
which
reasons
haue
induced
me
to
write
this
manner
of
performing
the
pilgrimage
of
Loreto
,
which
is
one
of
the
most
notable
and
famous
in
Christendome
;
&
by
this
particuler
platforme
,
to
teach
also
,
how
at
all
other
places
we
may
behaue
our selues
in
this
exercise
of
deuotion
,
thereby
to
performe
it
like
good
Christians
,
and
to
help
our selues
in
the
way
of
v●rtue
,
and
perfection
towardes
life
euerlasting
.
The
places
that
are
most
noble
and
famous
in
the
world
.
CHAP.
II.
AS
in
all
actions
that
are
prudently
forecast
,
it
is
requisite
to
regard
the
end
,
and
to
prouide
meanes
proper
to
obtaine
it
;
Of
all
the
places
of
this
vniuersal
world
,
What
causes
make
a
place
venerable
.
Places
meruailous
in
their
beginning
,
and
of
the
admirable
foundation
of
the
house
of
Loreto
.
CHAP.
III.
THE
titles
that
make
a
place
venerable
are
these
:
The
beginning
of
a
place
makes
it
venerable
,
when
it
is
accompanyed
with
some
notable
,
Admirable
also
was
in
the
beginning
,
that
wall
which
Titus
the
Emperour
caused
to
be
made
with
many
Bullwarkes
about
Hierusalem
,
Thyne
enemies
shall
besiege
thee
round
about
,
and
shall
compasse
and
inclose
thee
on
euery
side
.
The
chamber
or
house
of
Loreto
hath
beene
honoured
in
this
kinde
aboue
all
the
houses
that
euer
were
in
the
world
;
not
in
respect
of
the
first
building
,
which
was
finished
by
the
common
artizans
of
Nazareth
;
nor
for
that
it
was
beautified
with
a
goodly
Temple
,
which
Helena
the
mother
of
Constantine
caused
to
be
built
hard-by
,
How
the
house
of
our
Lady
called
of
Loreto
,
is
one
of
the
three
most
famous
places
of
the
Holy
Land
,
and
the
causes
why
it
was
remoued
,
and
carryed
from
thence
.
CHAP.
IIII.
AFTER
the
triumphant
Ascension
of
our
Sauiour
,
three
places
in
Palestine
were
aboue
the
rest
in
singular
honour
and
veneration
with
all
Christians
.
These
places
honoured
with
goodly
Temples
built
by
Constantine
and
his
Mother
,
Guil.
de
Nangis
in
in
life
,
&
Io.
Vill.
c.
17.
&
92.
were
visited
of
an
infinite
number
of
Christians
,
comming
from
all
partes
of
the
world
to
adore
God
there
,
and
to
acknowledge
his
guifts
in
that
land
,
which
he
had
sanctifyed
with
his
owne
steps
,
when
he
liued
man
amongst
men
,
and
which
was
marked
with
the
markes
of
his
power
,
wisedome
and
goodnes
:
which
deuotion
endured
aboue
1200.
years
,
that
is
,
vntill
the
yeare
of
our
Lord
1228.
at
which
tyme
the
Turkes
and
Sarazens
made
many
incursions
,
and
great
spoile
in
the
holy
Land
:
which
was
the
cause
,
that
valiant
King
Lewis
,
father
to
al
the
most
Christian
Kings
that
since
haue
worne
the
Crowne
of
France
,
and
the
last
Protectour
of
that
holy
Country
,
made
two
voiages
thither
,
at
the
prayer
and
solicitation
of
Christians
,
to
recouer
it
out
of
their
handes
,
and
restore
it
to
liberty
.
Aemil
l.
8
For
in
the
yeare
1291
the
14.
of
April
about
Easter
30.
years
after
his
death
,
the
King
of
Aegypt
tooke
by
assault
Tripolis
in
Syria
,
and
Ptolemais
a
famous
citty
in
Phenicia
,
and
diuerse
others
that
stood
for
the
Christians
in
those
parts
,
and
rased
them
to
the
ground
,
killed
the
inhabitants
,
and
chased
Christianity
cleane
out
of
Palestine
;
God
of
his
iustice
so
permitting
it
for
the
sinnes
of
men
,
who
had
made
way
to
their
owne
destruction
;
and
namely
,
the
factions
of
the
Guelfes
and
Gibellines
,
Platin.
Blond
.
l
7.
T●●th
.
in
chron
.
and
other
Christian
Princes
,
who
warred
one
against
another
,
whilest
the
holy
Land
lay
destitute
of
the
accustomed
succours
of
Europe
.
In
such
sort
,
that
from
that
tyme
Christians
of
other
countryes
could
not
goe
thither
,
but
with
excessiue
charges
●nd
danger
of
their
life
;
specially
vnto
this
holy
Chappel
,
which
was
furthest
within
Palestine
,
and
furthest
from
Christians
of
all
the
three
places
,
and
more
also
exposed
to
spoile
and
iniury
:
nothing
remaining
there
(
after
the
Temple
was
pulled
downe
)
but
a
little
poore
building
,
&
worke
contemptible
to
the
Infidells
;
wheras
the
Cribbe
,
and
the
Sepulcher
were
founded
vpon
Rockes
and
stones
,
How
the
house
of
our
B.
Lady
was
carryed
from
Nazareth
to
Sclauonia
,
and
from
thence
into
Italy
,
and
to
diuers
places
there
.
CHAP.
V.
Marke
of
Ancona
,
neere
vnto
the
Sea
,
in
a
forest
of
the
territory
of
Reccanata
,
which
pertained
to
a
noble
and
deuout
Lady
,
called
Lorete
,
whence
this
holy
place
tooke
the
name
.
Secondly
from
this
forest
,
infected
with
theeues
and
robbers
,
it
was
remoued
to
a
little
hill
hardby
,
Why
the
Chamber
of
the
B.
Virgin
hath
beene
so
often
transported
?
CHAP.
VI.
BVT
wherefore
(
will
some
say
)
was
it
so
often
remoued
within
Christendome
?
This
demand
may
be
pertinent
,
because
it
is
profitable
;
and
it
may
be
curious
also
,
for
that
we
must
admire
and
prayse
the
workes
of
God
,
rather
then
search
the
causes
,
which
cannot
be
but
iust
.
Notwithstanding
we
answere
with
respect
and
humility
,
that
the
same
power
,
which
remoued
that
heauenly
house
from
amongst
the
Heathens
,
causing
it
to
be
caried
aboue
500.
leagues
,
could
at
the
first
haue
placed
it
where
it
should
remayne
,
and
where
it
remayneth
at
this
tyme
;
but
that
it
rather
pleased
his
diuine
prouidence
to
doe
,
as
he
hath
done
,
and
to
make
his
worke
more
certaine
and
admirable
by
such
changes
and
remoues
.
For
first
the
meruaile
hath
beene
thereby
better
knowne
and
auerred
,
The
diuine
prouidence
,
I
say
,
making
these
changes
and
remoues
iust
vpon
their
folly
and
excesse
,
did
teach
men
to
reuerence
his
guifts
,
if
they
will
not
loose
the
sight
of
them
,
&
beare
the
weight
of
his
iustice
,
seeing
they
would
not
make
their
profit
of
his
liberality
.
If
then
this
house
had
beene
transported
but
once
from
Galiley
into
Italy
,
and
set
in
one
onely
place
,
we
had
wanted
the
profit
of
all
these
instructions
.
How
the
Chappell
of
Loreto
was
knowne
to
be
the
Chamber
where
the
B
Virgin
liued
,
and
was
saluted
by
the
Angell
:
and
of
the
forme
thereof
.
CHAP.
VII
.
AS
the
translation
of
this
house
was
done
by
the
power
of
God
,
so
it
was
knowne
by
the
reuelation
of
God
,
Tersact
,
Alexander
a
very
holy
man
,
and
extremely
desirous
to
honour
God
in
this
new
sanctuary
,
See
Nicephorus
.
and
dwelt
most
part
of
her
life
,
where
she
was
saluted
by
the
Angell
Gabriel
,
and
which
after
the
Ascension
of
her
Sonne
,
was
dedicated
for
a
Chappell
by
the
Apostles
,
&
now
transported
from
Nazareth
to
this
place
by
the
hands
of
the
Angels
,
for
the
good
of
men
.
And
that
he
might
be
a
credible
witnesse
heerof
,
&
denounce
this
with
authority
,
she
sodainly
restored
vnto
him
the
health
and
strength
of
his
body
;
so
that
the
next
morning
,
rauished
with
this
vision
and
miracle
,
he
went
to
giue
thankes
to
God
and
his
glorious
mother
,
preaching
that
which
he
had
heard
,
with
the
testimony
of
his
vnexpected
health
&
recouery
.
He
put
the
people
there
out
of
all
doubt
,
and
brought
them
an
vnspeakeable
comfort
with
this
ioyfull
newes
.
How
the
transportation
of
the
House
of
Loreto
was
verifyed
by
the
Sclauonians
and
Recanatines
.
CHAP.
VIII
.
THAT
this
matter
might
yet
be
more
assured
by
humane
meanes
,
Niceph.
l.
8.
c.
30.
which
S.
Helen
had
caused
to
be
built
neere
to
this
most
happy
Virgins
house
,
where
they
saw
the
foundations
of
the
house
newly
razed
from
the
ground
,
equall
in
length
and
breath
,
they
perceaued
that
it
was
carried
from
Nazareth
in
the
same
tyme
that
it
was
found
in
Sclauonia
,
though
no
man
knew
how
:
&
retourning
sound
and
safe
,
they
gaue
publicke
attestation
of
what
they
had
seen
with
their
eyes
.
Of
certaine
strange
,
and
meruailous
transportations
.
CHAP.
IX
.
THOVGH
this
be
a
wonder
,
the
like
wherof
hath
not
beene
often
heard
,
that
a
whole
house
should
be
transported
and
carried
from
one
country
to
another
,
as
this
holy
house
was
,
which
alone
had
the
honour
of
such
a
priuiledge
;
yet
we
read
also
of
diuers
transports
of
the
same
kind
,
made
either
by
prayer
,
or
by
art
&
industry
of
men
,
euen
of
Paynimes
otherwise
.
Wherfore
this
should
not
seeme
either
impossible
to
the
power
of
God
,
nor
beyond
the
fayth
of
men
.
S.
Gregory
Thaumaturge
(
as
S.
Gregory
Nissene
reporteth
in
his
life
)
by
his
prayer
remoued
a
Rocke
from
one
place
to
another
,
Paulus
Venetus
telleth
,
that
a
simple
Christian
of
Armenia
,
neere
the
towne
of
Taurisium
,
caused
also
by
his
prayer
a
mountaine
to
moue
in
the
sight
of
the
Saracens
,
In
the
yeare
1571.
a
great
Hill
in
England
somewhat
neere
the
sea
,
changed
his
place
,
whether
it
were
by
some
earthquake
,
or
by
some
secret
supernatural
power
.
Pliny
recounteth
that
in
Brusse
a
towne
of
Maracko
,
an
orchard
planted
with
Ohue-trees
appertaining
to
Vectius
Marcellus
a
Knight
of
Rome
,
S.
Paul
:
If
then
with
fayth
men
may
worke
these
transportations
,
may
we
not
beleeue
with
the
fame
,
that
Angels
by
the
will
of
God
haue
done
this
,
to
whom
he
hath
giuen
naturall
force
and
strength
to
doe
this
and
such
like
workes
?
For
we
know
that
the
Angell
carried
the
Prophet
Abacuc
from
Iudea
to
Babylon
,
and
carried
him
backe
from
Babylon
to
Iudea
againe
,
Why
the
Writers
of
that
tyme
did
not
record
in
their
History
this
meruailous
transport
of
the
Chappell
of
Loreto
,
and
of
many
strange
thinges
neglected
,
and
not
perceeued
.
CHAP.
X.
BVT
heere
will
be
demanded
why
(
this
cause
being
so
rare
and
admirable
)
no
Historiographer
that
writ
in
that
tyme
,
made
any
notable
mention
thereof
.
The
demand
is
reasonable
,
and
the
silence
may
seeme
strange
.
Therfore
to
satisfy
it
I
say
first
,
that
this
might
happen
,
because
there
were
few
famous
writers
of
that
tyme
;
for
amongst
the
Greekes
,
the
most
renowned
,
Nicephorus
Calixtus
,
and
amongst
the
Latines
William
de
Nangu
a
Monke
of
S.
Denis
in
France
,
who
perhaps
were
both
ignorant
of
this
matter
;
for
although
in
it selfe
it
were
great
,
yet
the
fame
therof
was
not
so
soone
spread
in
strange
countryes
;
or
if
they
should
heare
of
it
,
so
farre
off
,
they
might
not
belieue
it
at
the
first
,
or
if
they
did
beleeue
it
,
they
durst
not
publish
it
in
their
writings
,
strangers
still
referring
themselues
to
those
that
were
neerer
,
and
might
haue
better
knowledge
&
assurance
of
the
matter
.
The
other
learned
men
of
that
tyme
as
well
Greekes
as
Latins
,
as
Nicolaus
Cabasila
,
George
Pachimer
,
Robert
of
Sorbone
were
occupyed
in
commenting
the
Scriptures
,
and
handling
Theologicall
questions
,
rather
then
in
writing
of
histories
;
they
therefore
put
this
miracle
first
in
writing
,
that
knew
it
first
,
and
whome
it
concerned
most
,
who
were
the
Sclauonians
,
and
Recanatines
,
and
that
the
most
authentically
they
could
,
that
is
,
in
their
publike
recordes
and
stories
written
,
for
that
printing
was
not
yet
deuised
.
Secondly
I
answere
,
that
it
might
happen
in
this
case
,
I
was
at
Auinion
the
yeare
of
our
Lord
1590.
when
a
little
child
of
the
same
towne
aboute
fiue
or
six
yeares
old
,
George
Caluet
,
the
sonne
of
a
worshipfull
Aduocate
,
going
to
see
the
schollers
procession
at
the
Church
of
our
B
Lady
of
Guifts
,
fell
from
the
platforme
which
is
before
the
sayd
Church
about
24.
foot
high
vpon
the
stones
;
they
that
saw
him
in
the
aire
when
he
fell
,
&
they
that
tooke
him
vp
from
the
ground
,
thought
surely
he
had
beene
all
crushed
and
bruised
,
and
hauing
wrapped
him
quickly
in
a
Sheepe
skinne
,
they
found
at
the
last
,
that
he
had
no
harme
at
all
,
and
the
next
morning
he
was
to
the
procession
,
sound
&
liuely
,
to
giue
thankes
to
God
and
our
B.
Lady
,
by
whose
intercession
there
was
reason
to
thinke
,
that
he
was
preserued
,
not
only
from
death
,
but
also
from
any
harme
.
This
happened
in
a
publicke
place
,
and
the
chance
was
great
and
strange
,
and
yet
marked
but
by
a
few
:
for
the
Post
of
Auinion
comming
to
Lions
but
some
moneths
after
,
and
seeing
this
in
print
,
denyed
stoutly
that
any
such
thing
had
happened
there
,
and
his
denyall
had
preuailed
against
the
truth
,
if
there
had
not
beene
some
there
,
that
were
eye-witnesses
thereof
.
A
like
accident
hapned
at
Bourdeaux
the
yeare
1600.
to
the
sonne
of
M.
Antony
Valet
a
renowned
Physitian
:
At
the
same
towne
of
Auinion
in
the
yeare
1592.
by
the
great
prouidence
of
God
,
Iohn
Ioseph
,
which
second
name
is
that
he
now
beareth
;
who
I
doubt
not
,
doth
well
remember
the
matter
;
as
also
I
thinke
but
few
then
tooke
any
great
heed
therof
,
and
fewer
thinke
of
it
at
this
present
.
At
Tolouse
the
yeare
of
our
Lord
1595.
the
19.
of
May
,
an
other
elder
then
this
,
Bernard
Gentiald
a
youth
of
that
town
of
18.
or
19.
yeares
old
,
dwelling
with
a
merchant
called
Syre
Caluet
,
who
by
good
or
euill
chance
being
all
alone
in
his
masters
house
,
which
was
in
the
street
of
Exchange
,
when
it
fell
downe
to
the
ground
,
betwixt
9.
and
10.
of
the
clocke
in
the
night
,
was
also
taken
in
the
fall
,
and
found
an
houre
after
on
the
ground
in
the
midst
of
the
timber
,
and
plaister
,
full
of
dust
,
and
astonishment
,
without
any
harme
at
all
,
as
my selfe
did
see
him
some
dayes
after
in
our
Nouiciate
.
How
many
be
there
at
Tolouse
that
were
ignorant
of
this
singular
grace
of
God
,
shewed
in
the
behalfe
of
this
yong
man
,
to
the
end
to
binde
him
more
to
loue
him
,
hauing
preserued
his
life
euen
in
his
graue
,
as
he
did
to
Ionas
,
and
kept
him
from
all
harm●
in
so
dangerous
a
ruine
?
In
the
same
month
the
yeare
1597.
at
Vitescall
fiue
leagues
from
Burdeaux
certaine
little
rockes
seated
vpon
the
side
of
Garumna
,
There
may
be
also
another
contrary
to
this
,
and
that
is
the
famousnes
and
manifest
knowledge
thereof
,
which
often
maketh
Writers
neglect
,
or
disdaine
to
write
of
that
all
the
world
knoweth
,
euery
one
referring
himselfe
to
his
companion
.
At
what
tyme
our
Sauiour
preached
,
the
Piscina
probatica
was
in
vigour
in
Hierusalem
,
and
recommended
through
all
Palestine
,
and
with
good
reason
,
for
that
it
wrought
continuall
miracles
,
healing
all
sortes
of
diseases
,
though
neuer
so
desperate
and
incurable
:
and
yet
Ioseph
that
diligent
and
famous
Writer
of
the
Iewes
,
and
their
matters
,
speaketh
not
one
word
thereof
;
Syria
,
Aegypt
,
and
in
all
the
places
of
our
Hemisphere
,
yet
neuer
a
Heathen
wrote
thereof
,
but
only
Phlegon
a
franchised
seruant
of
Adrian
the
Emperour
;
a
silence
almost
as
strange
as
the
worke
was
manifest
.
And
how
many
thinges
haue
vanished
from
before
the
eyes
of
men
,
Who
haue
written
of
Loreto
,
and
what
Popes
haue
adorned
it
.
CHAP.
XI
.
THIS
which
we
haue
sayd
of
the
silence
of
the
Writ●●●
of
that
tyme
about
the
miracle
of
Loreto
,
In
the
15.
age
in
the
yeare
1461.
Pius
the
second
being
Pope
,
Peter
George
,
Prouost
of
the
Church
of
S.
Sinedas
of
Terain
,
long
tyme
Gouernour
of
Loreto
&
Recanati
caused
to
be
written
in
a
table
,
the
summe
of
al
this
history
drawn
out
of
the
recordes
of
the
Sclauonians
&
Recanatians
,
to
the
end
that
Pilgrimes
might
to
their
comfort
know
it
:
and
which
is
more
,
Paul
Rimalduccius
,
and
Francis
surnamed
the
Prior
,
who
being
examined
by
authority
did
maintaine
vpon
their
faith
,
that
the
contents
of
this
table
were
true
;
and
the
first
added
,
that
he
had
often
heard
of
his
grand-Father
,
that
he
did
see
the
house
of
the
B.
Virgin
,
when
being
caried
in
the
aire
it
lighted
in
the
forrest
,
where
he
had
often
visited
it
.
Francis
Prior
said
also
,
that
his
grand-father
who
was
120.
years
old
,
had
seene
it
in
the
forrest
,
and
on
the
Hill
of
the
two
Brothers
,
Hierome
Anglitanus
,
Secretarie
and
perpetuall
Recorder
of
the
Citty
of
Recanati
,
recounteth
this
in
the
history
of
our
B.
Lady
of
Loreto
.
In
the
same
15.
age
liued
Baptista
Mantuanus
the
Carmelite
,
In
this
same
age
also
in
the
yeare
1550.
Leander
a
Religious
and
learned
man
in
his
description
of
Italy
,
Peter
Canisius
a
famous
man
,
who
hath
written
therof
both
learnedly
and
religiously
.
Antony
Muret
a
writer
most
learned
,
eloquent
,
and
pious
,
in
his
later
dayes
,
hath
therof
left
an
Hymne
worthy
of
eternall
memory
in
the
Church
of
God
:
&
lastly
Horatius
Turselinus
,
who
hath
more
exactly
then
all
the
rest
gathered
it
into
an
entire
and
complete
history
.
This
number
is
not
small
,
nor
of
small
account
,
and
they
do
carry
good
reasons
of
credence
to
all
reasonable
readers
.
If
then
we
beleeue
one
Titus
●iu●us
writing
of
the
foundation
f
Rome
700.
yeares
after
it
was
built
,
Besides
these
authors
,
Eugenius
▪
4.
1423.
Nicolaus
5.
1439.
Calixtus
3
1447.
Pius
2.
1451.
Paul
2.
1457.
Sixtus
4.
1464.
Innocen
.
8.
1477.
Alexand.
6.
1483.
Iulius
2.
1499.
Leo
10.
1513.
Benedictus
the
XII
.
made
Pope
the
yeare
1326.
was
the
first
,
and
after
him
Vrban
the
V.
in
the
same
age
;
and
of
the
15.
age
which
began
1401.
Martin
the
V.
Eugenius
IIII.
Nicolaus
V.
Calixtus
III.
Pius
II.
Sixtus
IV.
Innocentius
VIII
.
Alexander
VI.
Iulius
II.
And
of
the
16.
age
beginning
at
1501.
Leo
X.
and
all
the
Popes
of
the
same
age
vnto
Clement
VIII
.
that
ruleth
now
full
of
zeale
,
piety
and
vertue
,
and
singularly
deuout
to
Loreto
.
This
constant
deuotion
of
such
persons
,
is
an
euident
proofe
,
that
this
place
is
the
same
we
beleeue
it
to
be
;
and
so
much
the
more
assured
,
in
that
this
holy
Sea
hath
alwayes
beene
diligent
and
curious
to
be
informed
of
the
truth
of
like
euents
,
and
to
reiect
and
condemne
all
superstition
and
lyes
in
the
Church
of
God
.
To
these
testimonyes
we
may
add
reasons
to
confirme
the
same
;
for
first
it
seemeth
impossible
,
that
it
should
come
by
the
fantasy
of
men
to
haue
found
the
meanes
of
this
transport
,
being
without
example
both
before
and
after
.
For
though
diuers
thinges
haue
beene
heeretofore
transported
,
as
we
haue
shewed
before
,
yet
neuer
was
it
heard
of
any
whole
entire
house
or
building
.
Therefore
as
any
such
like
thing
was
neuer
heard
of
,
so
neither
could
it
(
speaking
morally
)
enter
into
the
thought
of
any
man
to
fayne
or
deuise
,
or
to
further
it
,
if
it
were
not
true
.
Neither
yet
being
true
,
could
it
be
receaued
&
acknowledged
by
the
world
,
if
it
were
not
reuealed
&
made
manifest
by
extraordinary
meanes
,
as
hath
beene
sayd
.
Secondly
,
what
could
men
promise
to
themselues
or
expect
of
this
inuention
,
of
so
small
assurance
,
not
only
in
the
truth
,
but
also
in
the
apparence
of
probability
,
but
only
confusion
and
shame
when
it
should
be
discouered
and
found
false
,
which
must
needes
haue
happened
quickly
?
Thirdly
,
if
the
thing
were
false
,
how
could
it
be
done
,
that
none
should
percaue
it
?
Or
if
they
did
perceaue
it
,
that
none
did
contradict
it
?
But
cleane
contrary
all
people
of
learning
and
conscience
,
that
haue
written
since
,
haue
spoken
in
the
confirmation
of
this
common
beliefe
,
none
being
found
but
only
these
deceaued
people
,
who
with
Luther
,
without
reason
haue
opposed
themselues
thereunto
,
as
well
as
vnto
other
articles
of
the
Catholike
faith
,
and
that
so
much
the
more
obstinatly
,
by
how
much
the
more
they
haue
conspired
to
discredit
&
contradict
all
that
concerneth
the
honour
of
the
Mother
of
God
,
such
as
this
history
is
.
Diuine
proofes
of
the
verity
of
this
Chappell
.
CHAP.
XII
.
THE
foresayd
proofes
are
pregnant
,
and
the
firmest
that
men
can
furnish
,
yet
such
as
may
some
way
be
denyed
,
Hierome
Angelita
recounteth
,
one
amongst
them
called
Arctus
,
Iustine
,
Minutius
,
Lactantius
,
S.
Athanasius
,
S.
Cyprian
,
and
others
ancient
Fathers
,
disputing
against
the
Heathens
,
vsed
oftentimes
this
argument
,
how
they
did
whip
those
aduerse
spirits
,
their
pretended
Gods
,
constrayning
them
to
speake
and
depose
in
fauour
of
Christian
Religion
,
against
the
vanity
of
their
fond
superstitions
.
Of
the
meruailous
scituation
of
the
Chamber
of
Loretto
.
CHAP.
XIII
.
BESIDES
the
beginning
of
this
heauenly
house
,
we
must
also
marke
two
wonders
in
the
scituation
thereof
;
the
one
,
that
being
of
foure
corners
,
longer
then
wide
,
a●
hath
beene
sa●d
,
it
was
in
such
sort
placed
,
that
in
length
i●
standeth
towar●s
the
East
and
West
of
the
Equinoctiall
,
The
second
meruaile
in
the
scituation
of
this
house
is
,
that
it
is
sustayned
and
standeth
vpon
the
earth
without
foundation
,
Of
places
honourable
for
their
antiquity
,
and
how
that
of
Loreto
is
most
honourable
by
this
Title
.
CHAP.
XIV
.
THE
second
cause
and
condition
,
that
giueth
title
of
honour
and
respect
vnto
any
place
,
as
also
to
a
man
,
to
workes
,
to
goods
,
to
vertues
,
to
any
thing
els
,
is
Antiquity
.
Thereby
men
become
memorable
,
families
famous
,
nations
glorious
,
languages
of
great
authority
,
amities
and
friendships
become
more
commendable
,
and
wine
with
age
waxeth
better
.
The
Iaponians
haue
certaine
earthen
pots
,
framed
after
an
old
manner
,
Mary
Magdalen
,
are
yet
whole
,
because
they
were
imployed
to
wipe
and
drye
our
Sauiours
feet
.
There
haue
beene
a
thousand
Queenes
,
Ladyes
,
&
Gentlewomen
,
who
haue
had
more
goodly
haire
,
which
yet
are
turned
to
a●hes
.
Places
renowned
by
diuine
apparitions
made
in
them
,
and
of
the
apparitions
of
the
Chamber
of
Loreto
.
CHAP.
XV.
Pale
tine
made
honourable
,
as
was
the
plaine
of
Mambre
,
Verily
our
Lord
is
in
this
place
,
and
I
knew
it
not
:
this
place
is
terrible
,
and
no
other
but
the
house
of
God
.
Honourable
also
in
this
respect
,
was
the
desert
where
God
first
shewed
himselfe
to
Moyses
in
a
burning
Bush
:
but
aboue
al
other
,
Let
vs
make
man
to
our
similitude
and
likenes
,
to
teach
vs
,
say
Deuines
,
by
these
wordes
of
deliberation
,
that
it
was
a
higher
&
worthier
worke
,
then
the
creation
of
other
things
,
where
God
did
not
vse
this
ceremonious
language
:
although
he
made
them
all
with
wisedome
and
prudence
.
By
this
expression
then
,
is
signifyed
the
maiesty
of
this
embassage
and
apparition
,
as
also
by
the
person
sent
,
which
was
the
Angel
Gabriel
,
one
of
the
greatest
in
the
court
of
heauen
,
bearing
the
name
of
our
Sauiour
,
whom
he
announced
;
Man
God
(
as
Doctors
interprete
it
)
a
name
proper
to
Iesus
Christ
the
only
Man
God
,
called
Archangell
by
the
holy
Fathers
,
not
as
being
of
the
first
order
of
the
first
Hierarchy
,
but
a
Prince
among
the
Angels
,
as
are
among
vs
the
name
of
Archbishop
,
Archdeacon
,
Archduke
,
and
such
like
title
of
dignity
,
and
not
of
order
.
So
the
Angell
that
shal
giue
the
signe
of
the
great
and
last
day
,
is
called
by
S.
Paul
,
Archangell
,
that
is
,
a
Prince
of
Angells
:
as
also
S.
Iude
calleth
S.
Michael
,
Archangell
,
in
that
sense
that
S.
Paul
,
4
6.
S.
Iud.
ep.
Dan.
10.13
.
and
the
Prophets
called
him
,
Prince
of
Angells
.
It
was
also
conuenient
(
sayth
S.
Gregory
)
that
the
Embassadour
of
so
soueraigne
a
worke
,
as
is
the
saluation
of
men
,
should
be
one
of
the
highest
,
and
that
he
who
should
be
sent
to
a
Virgin
,
in
whome
the
Sonne
of
almighty
God
should
be
incarnate
,
The
manner
of
this
apparition
was
rare
and
singular
;
for
we
must
not
doubt
,
but
that
he
appeared
with
an
outward
maiesty
meet
for
his
person
and
message
,
with
an
extraordinary
light
,
in
the
forme
of
a
heauenly
yong
man
,
his
face
shyning
(
as
S.
Places
made
famous
by
the
habitation
of
holy
men
,
and
Saints
,
and
that
the
house
of
Loreto
is
most
honourable
in
this
respect
.
CHAP.
XVI
.
THE
fourth
quality
that
maketh
a
place
honourable
,
Holy
Land
,
because
it
was
inhabited
,
and
haunted
by
Abraham
,
Isaac
,
Iacob
,
and
other
holy
Patriarches
;
but
principally
because
the
Sauiour
of
the
world
being
made
man
,
there
conuersed
with
men
,
and
hath
sanctifyed
it
by
his
pilgrimages
therein
,
&
after
him
the
Apostles
,
and
other
the
chiefe
and
first
ornaments
,
&
lights
of
the
primitiue
Church
.
In
particuler
we
read
of
diuers
places
inhabited
by
Saints
to
haue
beene
in
great
honour
&
reuerence
;
Iohn
Baptist
dwelt
from
his
childhood
,
vntill
he
came
forth
to
preach
pennance
,
&
testify
Iesus
Christ
.
Also
Bethania
the
house
of
Mary
Magdalen
,
and
Martha
neere
vnto
Hierusalem
,
But
if
euer
place
were
priuiledged
in
this
respect
,
it
is
this
Chamber
of
the
B.
Virgin
;
for
it
hath
receaued
and
entertayned
for
guests
and
inhabitants
the
noblest
persons
of
Heauen
and
earth
.
S.
Ioachim
,
S.
Anne
,
S.
Ioseph
,
that
dwelt
there
also
;
neither
of
S.
Zachary
,
S.
Elizabeth
,
S.
Iohn
,
the
Apostles
,
and
Disciples
of
our
sauiour
,
and
all
those
worthy
lights
of
the
Law
,
How
the
house
of
Loreto
is
admirable
for
diuers
diuine
touchings
.
CHAP.
XVII
.
OF
this
habitation
whereof
I
speake
,
ensueth
another
cause
which
doth
greatly
aduance
the
honour
of
this
place
in
a
tho●sand
manners
.
For
since
our
Sauiour
,
Places
famous
for
some
great
or
mysticall
effects
,
and
that
heerein
Loreto
is
more
admirable
then
them
all
.
CHAP.
XVIII
.
S.
Iohn
(
who
wa●
sanctifyed
in
his
mothers
wombe
)
passed
all
his
youth
in
austerity
of
seuere
pennance
,
instructing
sinners
to
purge
themselues
,
and
those
that
were
good
to
perfect
themselues
.
The
other
desert
where
our
Sauiour
fasted
fourty
dayes
&
fourty
nights
,
Olympus
,
Parnassus
,
Ossa
,
Pelion
,
and
such
other
bearing
the
memory
of
some
worke
of
their
pretended
Goddes
,
or
of
some
great
man
in
their
Law
:
their
Lake
of
Lerna
,
where
Hercules
killed
Hydra
,
dreadfull
to
the
whole
countrey
of
the
Argians
.
Strabo
〈◊〉
.
8.
Their
denne
of
Salamine
,
where
Euripides
wrot
his
Tragedie
,
and
other
places
which
I
omit
,
not
to
be
too
long
in
laying
forth
a
verity
,
for
the
which
the
testimony
of
Gentils
are
too
common
,
and
too
often
giuen
in
their
bookes
,
full
of
recommendation
of
such
like
places
.
But
when
we
shall
haue
reckoned
vp
by
name
,
the
most
renowned
places
of
all
the
world
,
as
well
out
of
profane
Writers
,
as
out
of
the
sacred
Scriptures
,
the
Chamber
of
Loreto
exceedeth
them
all
in
this
condition
,
S.
Iohns
desert
?
Or
finally
,
then
all
the
places
in
the
world
,
honoured
with
any
token
or
signe
of
diuinity
put
togeather
?
O
little
Chamber
,
more
capable
at
that
tyme
then
the
whole
world
,
enclosing
with
thy
walles
the
Virgin
that
was
great
with
him
,
whome
the
largenes
and
capacity
of
the
Heauens
could
not
comprehend
:
a
Chamber
more
rich
,
then
all
the
Princely
pallaces
that
euer
ware
,
contayning
the
endles
treasure
of
felicity
:
a
chamber
more
cleere
and
bright
then
the
day
,
hauing
in
thy
bosome
the
glorious
morning
,
and
true
Sunne
?
Thrice
honourable
for
this
mystery
alone
,
That
the
House
of
Loreto
is
renowned
by
miracles
.
CHAP.
XIX
.
THE
seauenth
cause
that
maketh
a
place
venerable
,
Montserat
,
Piemont
,
Montdoni
,
and
diuers
others
,
where
God
hath
done
,
and
doth
still
powre
downe
his
benedictions
by
works
proper
to
his
omnipotency
:
but
in
this
holy
House
,
he
hath
wrought
so
many
,
and
so
markable
,
besides
those
I
haue
already
spoken
off
,
that
he
seemeth
to
haue
made
choice
thereof
,
out
of
the
whole
word
,
for
a
Theater
,
there
to
shew
the
maiesty
,
the
power
,
treasure
,
and
graces
of
his
omnipotency
,
wisedome
,
and
bounty
.
There
the
bodyes
and
soules
of
mortall
men
haue
not
ceased
since
the
first
arriue
thereof
into
Europe
,
to
receaue
heauenly
benefits
,
in
sicknes
,
in
health
,
in
warre
,
in
peace
,
by
land
,
by
sea
,
against
Diuells
,
against
men
,
euery
way
,
and
to
all
sortes
of
men
,
whereof
the
histories
do
testify
,
and
namely
that
of
Horatius
Turselinus
,
as
also
the
people
that
see
them
with
their
eyes
,
and
thousands
of
images
&
tables
of
deuotion
,
which
those
that
receaue
benefits
there
,
do
hang
vpon
the
walls
of
the
Temple
,
which
encloseth
this
Chapell
,
for
thankesgiuing
,
and
testimony
of
the
bounty
of
God
:
neither
is
it
possible
,
but
that
he
who
belieueth
this
in
his
hart
,
should
also
conceaue
in
his
soule
a
great
respect
,
and
loue
towardes
the
maiesty
of
God
,
the
chiefe
giuer
of
so
many
guifts
,
&
towardes
the
glorious
Virgin
Mary
,
by
whose
intercession
they
are
giuen
vnto
men
:
Why
God
worketh
more
miracles
in
one
place
,
then
in
another
.
CHAP.
XX.
BVT
whence
commeth
it
,
that
God
doth
make
such
choice
and
difference
of
places
,
and
that
in
some
he
hath
beene
so
liberall
,
Ibis
;
Peru
,
the
bird
of
Paradise
;
Brasil
,
Plin.
●l●
.
20.
29.
nor
one
Storke
within
two
leagues
of
the
lake
of
Como
in
Italy
.
Who
hath
giuen
these
priuiledges
and
boundes
vnto
Nature
?
Who
knoweth
,
or
can
declare
it
?
It
is
not
the
diuersity
of
Heauen
or
earth
;
for
we
see
,
that
diuers
of
these
places
we
haue
named
,
&
diuers
others
which
we
might
name
,
be
of
the
same
scituation
,
and
climate
,
which
yet
are
very
different
in
the
production
of
thinges
.
And
contrarywise
diuers
of
different
country
,
and
climate
to
be
a
like
,
either
in
wanting
or
abounding
.
It
is
therfore
the
only
will
of
God
,
In
his
Kingdome
of
the
Church
,
he
vseth
the
like
variety
also
:
Of
the
honour
of
Vowes
,
and
presents
,
and
guifts
of
Religion
offered
at
Loreto
.
CHAP.
XXI
.
THE
vowes
and
presents
of
deuout
persons
are
also
witnesses
,
and
testimonyes
of
their
handes
,
Asia
,
Europe
,
Africa
,
and
els
where
,
as
the
Ecclesiasticall
historyes
doe
teach
vs
,
with
the
testimony
of
the
Temples
yet
standing
,
heeretofore
founded
and
endowed
by
Christians
Emperours
,
Kinges
,
and
Princes
,
frequented
to
this
day
by
Pilgrimes
,
with
vowes
and
presents
from
all
partes
of
the
world
,
where
Christianity
and
Catholike
fayth
doth
reigne
.
But
to
the
point
of
our
purpose
,
and
in
one
word
to
shut
vp
this
discourse
,
I
say
,
that
if
euer
ony
place
was
illustrated
by
the
guifts
of
Christian
Princes
,
&
children
of
God
in
any
age
,
it
is
this
of
Loreto
;
for
the
Kinges
and
Potentats
of
al
Europe
,
the
Popes
,
and
the
great
Prelates
of
the
Church
,
communalties
and
cittyes
,
and
an
infinit
number
of
people
,
comming
from
all
parts
of
the
Christian
world
,
haue
thither
sent
and
brought
their
riches
to
honour
God
in
the
memory
,
and
house
of
the
B.
F.
Horatius
Turselinus
hath
made
a
Catalogue
of
those
he
knew
himselfe
:
there
haue
beene
many
thousands
,
which
men
haue
not
knowne
,
written
in
the
booke
of
God
,
The
wretched
misbelieuer
,
who
draweth
poison
out
of
all
this
good
iuice
,
and
turneth
light
into
darkenes
,
will
say
,
that
this
was
the
marke
wherat
the
couetousnes
of
Priests
did
shoot
,
and
that
to
obtaine
that
,
they
haue
so
much
preached
&
magnifyed
this
place
,
drawing
thither
all
the
world
by
affected
commendations
:
but
the
faythfull
which
haue
eyes
to
see
the
workes
of
God
,
doe
acknowledge
the
treasures
of
his
heauenly
blessing
,
hauing
by
the
meanes
of
this
sacred
House
brought
aboundance
of
all
good
,
as
heeretofore
to
the
house
of
Obededom
,
by
the
presence
of
the
Arke
of
Testament
,
But
leauing
these
calumniations
of
those
,
that
haue
lost
their
fayth
,
let
vs
say
for
the
end
of
this
discourse
,
that
seeing
the
proofes
which
we
bring
,
doe
manifestly
teach
,
that
the
markes
and
tokens
whereof
each
one
might
make
a
place
honourable
,
are
found
altogeather
in
this
place
,
we
must
necessarily
conclude
,
THE
PILGRIME
HIS
SETTING
FORTH
,
And
first
dayes
Iourney
.
A
meditation
of
the
condition
of
man
,
which
is
to
be
Pilgrime
in
this
life
.
CHAP.
I.
OVR
Pilgrime
hauing
obserued
all
this
,
ordered
and
settled
his
affaires
,
specially
if
he
be
maister
of
a
family
,
discharged
his
iourney
of
all
let
and
hinderance
,
made
prouision
of
what
is
necessary
,
The
prayer
preparatiue
shall
demand
of
God
,
that
it
would
please
him
,
to
direct
his
intentions
and
actions
to
the
glory
of
his
holy
name
,
as
we
taught
before
.
The
first
essay
or
preamble
of
the
Meditation
,
Secondly
,
it
shall
represent
vnto
vs
,
diuers
holy
men
,
and
Saints
,
as
leauing
their
homes
,
and
houses
,
to
walke
to
strange
countryes
;
Abraham
going
out
of
Chaldaa
,
to
dwell
in
the
land
of
Canaan
;
Iacob
going
out
of
Canaan
,
to
dwell
in
Syria
,
and
at
last
to
dye
in
Aegypt
a
strange
countrey
:
the
Apostles
after
the
comming
of
the
Holy
Ghost
,
leauing
their
country
,
to
walke
pilgrims
,
euery
one
according
to
his
lot
,
into
an
vnknowne
world
.
The
second
preamble
shall
demand
of
God
a
cleare
light
to
see
this
verity
,
and
liuely
and
profitably
to
apprehend
,
The
first
point
of
the
Meditation
shall
be
taken
of
the
wordes
of
the
Prophet
Dauid
,
and
of
the
Apostle
S.
Paul
:
I
am
a
stranger
with
thee
,
O
Lord
,
and
a
pilgrime
,
as
all
my
fore-fathers
haue
beene
.
Also
:
We
are
pilgrimes
and
strangers
before
thee
,
as
our
Fathers
haue
beene
;
Our
dayes
are
like
a
shaddow
vpon
earth
,
and
passe
without
any
stay
.
S.
Paul
also
:
We
haue
not
heere
a
dwelling
,
or
permanent
Citty
,
but
we
seeke
another
,
which
is
to
come
.
The
second
point
shall
consider
the
practise
of
the
foresayd
words
,
verifyed
in
the
examples
of
many
holy
men
&
Saints
,
who
from
the
beginning
of
the
world
haue
carryed
themselues
,
as
true
Pilgrimes
in
this
life
.
The
cause
of
the
first
is
the
excellency
of
man
,
consisting
in
his
soule
,
an
immortal
or
heauenly
essence
,
bearing
in
it self
the
image
and
likenes
of
that
soueraigne
and
supreme
beauty
:
by
reason
wherof
there
was
due
vnto
him
a
perpetual
habitation
more
proportionate
to
his
dignity
,
&
a
more
noble
house
then
the
earth
,
a
dwelling
common
to
the
beasts
also
,
and
to
the
creatures
of
vilest
and
basest
condition
:
yea
although
he
had
not
sinned
,
this
base
world
had
beene
assigned
vnto
him
notwithstanding
,
as
a
land
of
pilgrimage
,
not
painefull
and
wretched
as
it
is
now
,
but
gracious
and
honourable
,
where
hauing
a
while
delighted
himselfe
with
the
contemplation
of
his
Creatour
,
and
his
goodly
workes
,
and
in
thankesgiuing
for
the
benefits
receaued
of
that
supreme
bounty
,
without
any
death
or
payne
,
he
should
haue
mounted
with
his
body
,
to
heauen
his
true
Countrey
,
there
to
raigne
for
euer
in
the
company
of
Angels
,
his
countrey-men
and
fellow-cittizens
.
The
earth
therfore
was
graunted
&
giuen
vnto
him
as
a
dwelling
,
pleasant
indeed
,
yet
not
perpetuall
,
but
only
for
a
tyme
,
as
it
were
in
passing
,
&
so
by
reason
of
this
preheminence
,
he
was
still
a
Pilgrime
,
and
no
Cittizen
.
The
fourth
point
shall
be
to
consider
the
course
of
the
pilgrimage
limited
with
two
boundes
;
our
birth
,
and
our
death
,
The
fifth
point
shall
consider
the
saying
of
S.
Peter
,
My
well
beloued
,
I
beseech
you
to
abstaine
as
strangers
,
and
pilgrimes
,
from
carnall
desires
,
that
fight
against
the
soule
.
And
therupon
we
must
consider
,
the
great
blindnes
of
the
most
part
of
men
,
who
forgetting
their
condition
,
and
pilgrimage
,
do
liue
vpon
the
earth
,
as
if
they
should
abide
there
alwayes
,
without
euer
lifting
vp
their
eyes
to
heauen
,
mans
true
country
.
The
speach
shall
be
a
summary
of
all
these
points
,
O
Lord
,
with
what
hart
shall
I
loue
thee
,
and
with
what
tongue
shall
I
prayse
,
and
thanke
thee
!
I
say
not
for
thy
benefits
receaued
from
thy
holy
hand
,
since
my
first
being
,
but
euen
for
that
which
thou
dost
bestow
vpon
me
at
this
very
time
,
in
the
cleere
knowledge
of
thy
wisedome
,
and
bounty
,
&
of
my
own
estate
,
&
condition
!
I
see
O
my
soueraigne
,
that
thou
hast
created
this
world
with
an
admirable
variety
of
creatures
,
ordayned
for
my
vse
and
sustenance
,
and
that
thou
hast
made
me
to
be
borne
vpon
earth
,
endowed
me
with
thy
owne
image
and
likenes
,
there
to
liue
,
not
for
euer
,
as
a
Cittizen
,
but
for
a
small
tyme
,
as
a
pilgrime
,
there
to
passe
and
walke
,
there
to
serue
thee
as
long
as
tyme
shall
last
,
and
after
come
to
enioy
thee
for
euer
in
heauen
in
that
celestial
Citty
of
thy
Kingdom
,
a
Citty
built
of
gold
,
and
precious
stones
,
vpon
the
foundations
of
eternity
,
and
rich
in
glory
,
&
infinit
treasures
.
I
see
this
world
is
but
a
pilgrimage
,
a
mortall
and
short
race
,
and
that
aboue
,
thou
hast
founded
the
land
of
the
liuing
,
and
the
seat
of
our
rest
,
and
repose
,
for
them
that
will
passe
this
way-faring
habitation
in
the
obseruation
of
thy
holy
lawes
.
O
how
great
is
thy
liberality
!
To
make
so
small
account
of
the
guift
&
present
of
the
vniuersall
world
,
enriched
and
beautifyed
with
so
many
tokens
of
thy
greatnes
,
as
to
giue
it
man
only
for
his
Inne
and
passage
!
What
a
place
then
may
that
be
,
which
thou
hast
prepared
for
him
to
dwell
with
thee
,
in
all
eternity
!
If
the
common
Cabbine
for
beastes
be
so
magnificall
,
what
shall
be
the
Pallace
,
which
thy
Maiesty
reserueth
for
him
,
in
the
company
of
thy
immortall
spirits
,
the
Princes
and
Nobles
of
thy
heauenly
Court
!
O
my
Creatour
,
may
it
please
thee
to
graunt
me
an
inflamed
desire
to
serue
thee
,
and
meanes
to
enioy
thee
one
day
,
in
the
dwelling
of
thy
pallace
there
,
and
an
assured
direction
of
all
my
actions
,
and
affections
,
to
walke
that
way
,
and
to
arriue
there
;
keep
me
from
wondering
at
my
Cottage
&
forgetting
of
thy
Pallace
.
The
Pilgrime
hauing
armed
his
soule
with
this
prayer
,
taketh
his
refection
for
his
body
,
signing
his
forehead
,
mouth
and
breast
with
the
signe
of
the
Crosse
,
goeth
out
of
his
lodging
on
his
way
,
with
the
accustomed
farewell
to
th●se
of
the
house
,
and
he
shall
begin
the
steps
of
his
pilgrimage
vnder
the
protection
of
God
,
and
of
the
glorious
Virgin
,
&
his
good
Angell
,
who
must
guide
him
as
Raphael
did
young
Toby
.
The
afternoone
,
and
euening
of
the
first
dayes
Iourney
.
The
likenes
of
the
Pilgrimage
of
mans
life
to
the
pilgrimages
of
deuotion
.
The
spirituall
habits
of
the
Pilgrimes
.
CHAP.
II.
GOING
on
his
way
,
after
he
hath
sayd
the
prayers
of
trauailers
,
admited
&
blessed
the
diuine
Maiesty
,
at
the
behoulding
of
the
Heauens
,
the
chiefe
and
principall
worke
of
his
handes
,
he
shall
ruminate
his
morning
meditation
,
to
draw
thereout
some
new
tast
and
deuotion
.
For
this
is
the
force
of
prayer
,
to
giue
alwayes
new
light
,
according
vnto
the
measure
and
manner
that
it
is
vsed
:
He
shall
find
all
this
,
point
by
point
practised
in
the
pilgrimage
of
mans
life
,
He
shall
also
allegorize
all
the
parts
of
his
furniture
and
appartell
,
and
shall
attire
his
soule
to
the
likenes
of
his
body
▪
For
his
Hat
he
shall
take
the
assistance
of
God
:
his
shooes
sha●
be
the
mortification
of
his
affections
;
Patience
shall
be
〈◊〉
mantle
,
or
lether
cloake
;
Ciuility
shall
be
his
coate
or
ca●ssacke
:
Chastity
his
girdle
:
contemplation
&
meditation
shall
his
bag
and
bottle
;
the
loue
of
the
Crosse
his
pilgrimes
staffe
:
Faith
,
Charity
,
and
good
workes
,
shal
be
his
purse
and
mony
,
so
shall
he
spiritually
attire
the
inward
man
of
the
spirit
,
to
the
imitation
of
the
Apostle
S.
Paul
,
who
arming
the
Christian
souldier
giueth
him
his
furniture
,
framed
of
the
stuffe
of
such
like
allegories
,
and
armes
,
forged
of
the
same
mettal
,
The
shield
of
Verity
,
a
breast-plate
of
Iustice
,
shooes
of
the
preparation
to
the
Gospell
,
the
buckler
of
faith
,
the
helmet
of
saluation
,
and
the
sword
of
the
spirit
of
God
.
In
such
exercises
shall
he
passe
the
after
noone
,
talking
to
God
and
himselfe
,
making
his
prayers
and
examen
as
before
,
saluting
the
B.
Virgin
in
her
houres
,
saying
his
beads
,
singing
some
hymne
proper
for
the
tyme
,
or
some
spirituall
song
drawn
out
of
his
meditation
,
as
this
that
followeth
.
A
Canticle
of
the
Pilgrimage
of
this
world
.
O
brightsome
day
which
makes
me
cleere
perceiue
The
state
of
this
life
mortall
,
And
in
my
soule
for
to
conceiue
A
liuely
expectance
of
th'
eternall
:
Heere
I
seeke
,
in
Pilgrimes
weed
,
The
way
that
vnto
heauen
doth
lead
.
This
path
m●●●
faire
I
walking
,
winde
By
shaddow
of
my
pilgrimage
,
Wherein
at
euery
steppe
I
find
An
heauenly
draugh●
,
and
image
Of
my
fraile
mortality
,
Tending
to
Eternity
O
mortall
men
who
tread
the
ground
Of
this
false
earth
disastrous
,
As
though
beneath
were
to
be
found
The
blisse
of
life
delicious
:
You
m●cke
your selues
;
this
world
below
No
such
pleasure
can
bestow
.
The
woods
affoard
no
fish
,
nor
wine
,
Nor
from
the
Sea
doth
timber
flow
,
In
this
vaine
world
naught
els
in
fine
But
thornes
,
and
fayned
fruite
doth
grow
:
Of
fayned
ioy
vnfayned
griefe
,
The
fruit
of
this
our
dying
life
.
This
life
we
lead
heere
in
exile
,
All
fraught
with
danger
and
deceyte
,
Resembleth
passengers
by
Landes
hostile
,
Seeking
after
Heauens
retraite
:
Such
was
Adam
,
and
such
was
Eue
,
Whilst
in
earthly
Paradise
they
liue
.
Such
was
IESVS
,
though
God
and
Man
,
Such
was
MARY
his
Mother
deare
,
Such
were
all
Saints
,
both
now
and
than
,
In
this
vale
of
woe
,
and
feare
:
Teaching
vs
to
seeke
by
hand
,
The
milke
and
hony
flowing
land
.
Merily
then
,
let
's
march
apace
,
Vnto
this
Blessed
Virgins
Hall
,
There
shall
we
see
the
Heauens
Grace
Inclosed
in
a
Chappell
small
:
And
learne
to
be
of
this
mayde-wife
Perfect
Pilgrimes
all
our
life
.
At
night
he
shall
take
vp
his
lodging
,
such
as
he
shall
find
to
take
some
rest
,
and
to
get
new
strength
of
body
and
spirit
,
the
more
cheerfully
to
continue
his
iourney
the
next
day
.
The
second
dayes
Iourney
.
The
meane
,
and
way
happily
to
performe
the
pilgrimage
of
this
life
,
is
to
suffer
,
and
fight
vnder
the
banner
of
Iesus
Christ
,
and
goe
alwayes
forward
in
vertue
.
CHAP
III.
IN
the
second
dayes
iourney
,
a
good
while
before
the
Sun
rise
,
the
Pilgrime
shall
examine
his
actions
of
the
night
past
:
he
shall
say
the
Credo
,
Pater
,
and
Aue
,
and
after
continuing
the
matter
begun
,
he
shall
meditate
of
the
meanes
and
manner
,
how
to
performe
happily
the
Pilgrimage
of
this
humane
life
,
hauing
already
obserued
in
his
first
meditation
,
that
euery
man
must
of
necessity
make
it
;
seeing
that
euery
man
is
a
Pilgrime
vpon
the
earth
,
and
that
some
make
it
well
,
of
which
number
he
desireth
to
be
one
;
and
others
ill
,
whome
he
would
not
follow
.
The
prayer
preparatory
heere
&
after
,
shall
be
alwayes
as
before
.
The
first
Preamble
shall
represent
a
great
Desert
through
which
doe
passe
two
sortes
of
Pilgrimes
:
the
one
that
go
vnder
a
faythfull
and
good
Capraine
,
patiently
enduring
the
incommodity
of
places
and
tymes
,
fighting
valiantly
at
all
occasions
with
robbers
,
&
beastes
;
In
the
second
Preamble
,
he
shall
demand
of
God
with
humble
and
feruent
hart
,
the
grace
whereby
he
may
liuely
see
and
know
the
manner
how
to
be
a
good
pilgrime
in
this
world
,
&
to
auoyd
the
dolefull
end
of
the
bad
.
The
first
point
shall
begin
with
that
which
God
sayd
to
Adam
,
for
the
pennance
of
his
dolefull
dinner
:
Because
thou
hast
heard
the
voice
of
thy
wife
,
and
hast
eaten
of
the
tree
I
forbad
thou
●houldest
not
eate
,
the
earth
shall
be
accursed
in
thy
worke
,
and
thou
●halt
feed
therof
in
trauaile
all
the
dayes
of
thy
life
:
it
shall
bring
thee
forth
thornes
and
thistles
,
and
thou
shalt
eat
the
grasse
of
the
field
;
in
the
sweat
of
thy
face
shalt
thou
eat
thy
bread
,
vntill
thou
returne
to
the
●arth
,
whereof
thou
wert
made
.
By
which
wordes
he
shall
see
,
that
all
the
race
of
man
wrapped
in
the
condemnation
of
our
first
Father
,
hath
gotten
a
necessity
to
suffer
paine
and
trauaile
●n
this
life
vntill
death
,
as
himselfe
did
.
In
the
second
,
he
shall
heare
and
consider
the
wordes
of
S.
●ames
,
saying
:
Happy
is
he
that
suffereth
temptation
;
for
after
that
●e
hath
beene
proued
,
he
shall
receaue
the
crowne
of
Glory
.
Paul
:
He
that
fighteth
not
duly
,
shall
not
be
crowned
.
The
third
point
shal
set
before
his
eyes
,
the
great
multitude
of
the
Hebrewes
,
trauailing
in
the
desert
of
Arabia
,
amongst
whome
those
that
were
valiant
suffered
and
fought
valiantly
vnder
the
conduct
and
direction
of
Moyses
the
seruant
of
God
,
in
hope
to
enter
into
the
land
of
promise
,
to
the
which
they
alwayes
aspired
The
other
,
slaues
of
the
Diuell
,
and
their
own
bellies
,
murmurers
and
rebels
,
sought
nothing
but
to
eate
and
drinke
,
not
caring
for
the
countrey
,
for
the
which
they
were
come
out
of
Aegypt
,
and
they
perished
miserably
in
the
desert
,
made
a
prey
to
their
enemies
,
their
bodyes
were
a
spoile
to
the
earth
,
their
soules
to
hell
.
In
the
fift
point
he
shall
weigh
how
profitable
&
pleasing
a
thing
it
is
to
God
to
suffer
in
this
life
somwhat
for
his
sake
,
not
for
that
he
needeth
our
paynes
,
Our
tribulation
which
is
heere
short
and
light
,
worketh
in
vs
an
eternall
weight
of
endlesse
glory
:
he
shall
be
then
animated
,
and
stirred
forward
to
suffer
in
fighting
,
and
fight
in
suffering
,
seeing
that
his
tribulations
,
his
discommodities
,
his
wearynes
,
his
teares
,
his
watching
,
his
hunger
,
his
thirst
,
fasting
,
disciplines
,
hayre-clothes
,
and
all
his
afflictions
and
combats
,
thinges
of
themselues
of
small
worth
,
and
short
,
yet
suffered
for
this
maister
,
shall
be
reckoned
vnto
him
for
so
many
crownes
of
glory
,
and
so
many
increases
of
felicity
in
the
great
day
,
when
all
true
pilgrimes
and
valiant
champions
shall
enter
in
triumph
to
the
kingdome
of
their
heauenly
countrey
.
In
the
end
he
shall
make
his
prayer
,
and
speach
to
God
,
speaking
to
him
with
the
wordes
and
sentences
of
his
meditation
,
and
shall
say
with
an
humble
and
submis●e
hart
.
My
Creatour
and
Lord
,
behold
me
in
the
progresse
of
my
pilgrimage
full
of
desire
and
courage
,
but
inexpert
and
vnskilfull
to
choose
and
find
my
way
,
and
weake
to
support
the
future
difficulties
thereof
.
Thou
hast
giuen
me
the
meanes
to
vndertake
it
with
a
courage
,
The
Pilgrime
being
refreshed
with
this
spirituall
repast
,
shall
march
on
his
morning
,
with
his
accustomed
exercises
.
The
after
dinner
,
and
Euening
of
the
second
day
.
That
euery
Christian
must
suffer
,
and
beare
his
Crosse
.
CHAP.
IIII.
IN
the
Afternoone
he
shall
repeate
the
points
of
his
morning
Meditation
,
and
doing
it
with
attention
,
he
shall
draw
thence
two
instructions
.
The
first
,
The
benefit
that
man
reapeth
by
the
paines
and
passion
of
our
Sauiour
,
is
no
exemption
from
al
payne
,
I
haue
giuen
you
example
(
sayth
he
)
that
you
may
doe
as
you
haue
seene
me
doe
.
And
againe
:
Whosoeuer
will
follow
me
,
let
him
deny
himselfe
,
take
vp
his
Crosse
,
and
follow
me
.
And
S.
Our
Sauiour
hath
suffered
for
vs
,
leauing
you
an
example
to
follow
his
steppes
.
And
S.
Paul
:
We
shal
be
glorifyed
with
him
,
if
we
suffer
with
him
.
And
surely
naturall
reason
doth
teach
vs
that
to
be
true
,
which
our
Sauiour
sayth
:
The
Scholler
is
not
aboue
his
Maister
.
And
it
were
a
monstrous
thing
to
see
a
souldier
playing
at
Dice
,
and
drinking
himselfe
drunke
in
his
Pauilion
,
whilest
his
Generall
with
his
armour
on
his
backe
in
the
field
,
endureth
the
heat
,
and
the
dust
,
exposing
himselfe
to
labours
and
dangers
of
death
.
By
the
example
and
wordes
of
our
Sauiour
,
we
haue
eternall
glory
promised
to
our
trauailes
:
Happy
are
you
(
sayth
he
to
his
Apostles
,
and
in
them
to
all
Christians●
when
men
curse
you
,
and
persecute
you
,
for
great
is
your
reward
in
heauen
A
promise
,
that
should
liuely
stirre
vs
vp
,
if
we
haue
any
feeling
of
true
glory
,
to
runne
with
a
great
courage
in
this
race
of
tribulations
and
wants
,
and
to
endure
all
paine
for
the
loue
of
God
:
and
thus
doing
we
honour
him
,
following
and
seruing
him
,
and
accomplish
his
commandement
,
and
winne
to
our selues
therein
a
crowne
of
immortality
:
And
those
that
do
contrary
,
are
the
children
of
confusion
,
vnfaithfull
seruants
,
cowardly
souldiers
,
very
sluggards
,
taking
occasion
of
dastardy
,
of
the
same
thinges
,
that
should
moue
them
to
fight
valiantly
.
The
true
Christian
must
alwayes
goe
forward
in
vertue
.
CHAP.
V.
THE
second
instruction
the
Pilgrime
shall
take
of
his
Meditation
,
is
,
that
as
he
,
that
will
well
performe
his
pilgrimage
,
must
euery
day
gayne
ground
;
so
he
that
will
come
to
heauen
,
must
euery
day
profit
in
vertue
and
iustice
.
And
as
the
true
Pilgrime
doth
not
cease
to
walke
whilst
he
is
Pilgrime
:
Bernard
He
that
is
truely
iust
,
neuer
saith
it
is
inough
:
He
is
alwayes
hungry
,
alwayes
thirsty
of
iustice
,
and
if
he
should
liue
alwayes
,
he
would
labour
alwayes
to
be
wiser
;
so
that
if
it
be
a
perfect
desire
to
haue
a
will
alwayes
to
profit
and
goe
forward
,
not
to
haue
this
will
,
is
to
go
backeward
;
and
where
a
man
beginneth
to
haue
a
will
not
to
be
better
,
there
he
ceaseth
to
be
good
.
The
true
Pilgrime
should
alwayes
winne
ground
,
and
aduance
himselfe
to
God
wardes
:
and
this
endeauour
concerneth
not
only
Religious
persons
,
as
people
doe
thinke
,
but
all
men
,
The
third
Day
.
The
Commandements
of
God
are
the
way
of
our
pilgrimage
of
this
life
.
CHAP
VI.
IN
the
third
day
our
Pilgrime
being
well
forward
on
his
way
,
and
iourney
,
and
hauing
attentiuely
meditated
the
conditions
and
qualityes
of
his
mortall
pilgrimage
,
I
haue
runne
the
way
of
thy
commandements
,
when
thou
hast
enlarged
my
hart
.
This
way
is
Iesus
Christ
,
who
comming
into
this
world
,
hath
from
point
to
point
fullfilled
the
law
giuen
by
himselfe
;
he
hath
cleered
&
bettered
it
with
his
doctrine
and
instructions
,
and
hath
made
it
easie
,
both
to
the
eye
,
and
to
the
hand
,
and
in
his
owne
pilgrimage
hath
traced
the
true
path
of
saluation
,
for
which
cause
he
is
called
,
The
Way
,
Verity
,
&
Life
.
This
is
the
spirituall
way
which
the
pilgrime
shall
first
consider
a
far
off
,
and
in
generall
,
as
if
he
were
vpon
some
high
mountaine
,
like
vnto
Moyses
,
when
from
the
mountaines
of
Abarin
&
Nebo
in
the
land
of
Moab
,
A
Meditation
vpon
the
ten
Commandements
of
God
in
generall
.
The
first
and
second
pointe
,
why
the
Law
was
giuen
with
so
great
Ceremonies
,
in
ten
Articles
,
and
two
Tables
.
CHAP.
VII
.
THE
Prayer
preparatory
,
as
alwayes
before
.
The
first
preamble
shall
frame
in
the
imagination
,
the
figure
of
the
mountaine
of
Sina
,
couered
in
the
top
with
a
thicke
&
bright
cloud
,
rebounding
with
the
noise
of
trumpets
and
thunder
;
&
God
appearing
in
soueraign
Maiesty
to
Moyses
to
giue
him
his
law
,
and
the
Hebrewes
incamped
in
the
plaine
by
,
terrifyed
,
and
attending
the
issue
of
this
new
spectacle
.
In
the
second
Preamble
he
shall
demaund
grace
of
God
,
whereby
he
may
throughly
vnderstand
the
beauty
and
importance
of
this
law
,
and
the
whole
length
and
continuation
of
the
way
that
leadeth
vnto
Heauen
.
The
first
point
shall
recite
the
law
,
with
the
clause
going
before
it
,
I
am
the
Lord
thy
God
,
who
hath
brought
thee
out
of
the
land
of
Aegypt
,
and
the
house
of
bondage
.
And
after
giueth
the
same
Law
contayned
in
ten
Articles
.
1.
Thou
shalt
not
haue
strange
Gods
before
me
.
Thou
shalt
not
take
the
name
of
thy
Lord
God
in
vaine
,
for
our
Lord
will
not
hold
him
guiltlesse
,
that
taketh
his
name
in
vaine
.
3.
Remember
that
thou
keep
holy
the
Sabboth
day
.
4.
Honour
thy
Father
and
Mother
.
5.
Thou
shalt
not
kill
.
6.
Thou
shalt
not
commit
adultery
.
7.
Thou
shalt
not
steale
.
8.
Thou
shalt
not
beare
false
witnesse
against
thy
Neighbour
.
9.
Thou
shalt
not
couet
thy
Neighborus
house
.
10.
Thou
shalt
not
couet
thy
Neighbours
wife
,
nor
his
seruant
,
nor
his
mayde
,
nor
his
Oxe
,
nor
his
Asse
,
nor
any
thing
that
is
his
.
In
meditating
the
foresayd
Preface
,
he
shall
make
this
conclusion
:
God
when
he
would
dictate
his
law
,
putteth
in
the
beginning
what
he
is
,
saying
:
I
am
the
Lord
thy
God
,
as
also
the
deliuerance
of
the
Hebrewes
:
he
would
haue
vs
therefore
in
the
first
place
,
set
before
our
eyes
his
greatnes
and
maiesty
,
&
afterwardes
the
benefits
he
hath
bestowed
vpon
vs
,
to
the
end
we
may
be
stirred
vp
to
the
keeping
of
his
commandements
,
by
that
obligation
we
owe
vnto
him
,
by
the
title
of
our
Creatour
,
and
soueraigne
Lord
,
and
our
Benefactour
,
our
Conseruatour
and
rewarder
;
meditating
the
rest
,
he
shal
gather
these
,
or
the
like
conclusions
.
God
published
the
law
with
great
ceremonies
,
with
thunder
and
lightning
,
Feare
of
God
is
the
beginning
of
wisedome
.
He
would
haue
it
sinke
deep
into
our
soules
,
seeing
it
was
sent
with
fire
,
voice
,
and
extraordinary
noise
,
and
by
whatsoeuer
might
most
mooue
our
eyes
and
eares
,
our
two
most
noble
senses
,
and
might
most
deeply
print
any
thing
in
our
harts
.
He
published
it
in
the
top
of
an
high
mountaine
,
&
therfore
would
haue
vs
meditate
thereof
with
a
spirit
eleuated
,
and
lifted
vp
from
the
earth
;
this
is
the
conclusion
,
which
Dauid
practised
often
,
and
aduised
others
also
to
practise
:
Thy
testimonyes
are
my
meditation
.
Also
:
Giue
me
vnderstanding
,
&
I
will
meditate
thy
law
:
I
haue
meditated
vpon
thy
commandements
,
which
I
haue
loued
:
Happy
is
the
man
that
thinketh
of
thy
law
day
&
night
.
He
gaue
it
to
Moyses
,
to
communicate
it
vnto
the
people
and
make
them
to
keep
it
,
he
would
haue
them
put
it
in
execution
,
and
that
as
we
ascend
to
meditate
it
,
so
we
should
descend
to
execute
it
.
This
is
the
signification
of
that
heauenly
Ladder
,
which
Iacob
saw
in
his
sleep
,
vpon
the
which
Angells
did
ascend
and
descend
;
He
hath
giuen
it
in
ten
Articles
,
signifying
by
the
number
of
perfection
,
that
it
is
perfect
;
for
ten
is
a
complete
&
perfect
number
;
all
vnder
it
receaue
increase
,
and
this
none
;
and
all
vnder
it
,
do
take
their
parts
,
and
composition
thereof
,
being
but
repetitions
of
the
partes
of
ten
,
Walke
before
me
,
and
be
perfect
.
And
by
the
mouth
of
his
Sonne
to
his
Disciples
,
and
in
them
to
all
Christians
:
Be
yee
perfect
,
as
your
heauenly
Father
is
perfect
.
That
is
:
Goe
foreward
to
the
greatest
perfection
you
can
,
and
follow
as
neere
as
you
can
the
actions
of
your
heauenly
Father
.
And
he
shall
obserue
,
that
the
Creatour
marking
the
labouring
parts
of
man
with
the
same
number
,
hath
made
his
handes
and
feet
with
ten
toes
,
and
ten
fingers
,
to
teach
him
by
a
naturall
and
domesticall
document
,
the
perfection
that
should
be
in
our
works
,
The
third
and
fourth
point
of
the
precedent
Meditation
.
The
loue
of
God
,
and
of
our
neighbour
is
the
end
of
the
Law
,
and
the
obseruation
of
the
law
is
proofe
of
the
same
loue
.
Motiues
to
the
loue
of
God
.
CHAP.
VIII
.
IN
the
third
point
he
shall
obserue
,
thy
Lord
thy
God
,
withall
thy
hart
,
withall
thy
soule
,
with
all
thy
spirit
,
and
with
all
thy
strength
:
This
is
the
first
and
great
commandement
,
and
the
second
is
like
vnto
this
,
Loue
thy
Neighbour
as
thy selfe
.
And
concludeth
:
All
the
Law
and
Prophets
depend
of
these
two
Commandements
.
S.
Paul
deliuereth
the
same
doctrine
:
Charity
is
the
fullnes
of
the
Law
:
This
is
the
bond
of
perfection
.
And
againe
:
The
end
of
the
Commandement
is
Charity
,
out
of
a
pure
hart
,
a
good
conscience
,
and
vnfayned
Fayth
.
Al
the
law
then
consisteth
in
loue
,
and
charity
,
and
is
giuen
for
loue
.
That
the
obseruation
thereof
is
a
true
meane
to
make
proofe
and
triall
of
this
loue
towardes
God
,
the
same
Sauiour
sayth
in
plaine
termes
of
affirmation
and
negation
:
If
you
loue
me
,
keep
my
Commandements
.
He
that
hath
my
commandements
,
and
keepeth
them
,
is
he
that
loueth
me
:
he
that
loueth
me
not
,
keepeth
not
my
wordes
.
And
his
well
beloued
Disciple
S.
Iohn
sayth
:
This
is
true
Charity
to
keep
his
Commandements
.
And
:
He
that
sayeth
he
knoweth
God
,
and
keepeth
not
his
Commandements
,
is
a
lyar
.
And
S.
Gregory
sayth
plainely
:
That
the
execution
of
the
worke
is
the
proofe
of
loue
.
Wherof
the
deuout
pilgrime
shall
conclude
,
that
it
is
not
inough
(
for
to
loue
God
duly
)
to
belieue
in
him
,
but
we
must
keep
and
practise
his
Commandements
;
for
,
Fayth
without
workes
is
dead
,
S.
Iames
.
The
liuely
fayth
is
that
which
is
quickened
with
the
fire
of
Gods
loue
,
which
loue
cannot
be
without
mouing
and
stirring
,
for
it
is
an
heauenly
fire
,
the
worke
is
the
true
touch-stone
of
loue
.
In
the
fourth
point
the
Pilgrime
shall
set
before
his
eyes
some
motiues
to
stirre
him
vp
to
the
loue
and
seruice
of
God
.
The
after
dinner
,
and
the
euening
of
the
second
day
.
CHAP.
IX
.
AFTER
dinner
the
Pilgrime
,
eyther
alone
or
with
company
shall
for
his
spirituall
recreation
sing
the
Canticle
following
,
concerning
the
ten
Commandements
.
A
Canticle
of
the
Law
of
God
,
the
way
of
this
life
.
Now
fellow-Pilgrimes
euery
one
,
Our
harts
,
and
voices
let
vs
tune
,
To
sing
,
with
a
glad
courage
,
The
Law
,
which
must
vs
alwayes
lead
,
And
teach
vs
truely
,
how
to
tread
The
paths
of
this
our
pilgrimage
.
Adore
one
God
that
's
Soueraigne
,
Take
not
his
holy
Name
in
vaine
.
Rest
vpon
the
Sabboth
day
,
To
holy
workes
see
thou
attend
,
Thy
sighes
vnto
thy
maker
send
,
Him
in
all
thinges
prayse
,
and
pray
.
Honour
with
a
reuerence
milde
Father
and
Mother
,
as
a
child
;
The
soueraigne
high
Iustice
,
Shall
be
thy
helper
alwayes
,
And
will
prolonge
thy
dayes
,
On
earth
for
that
seruice
.
Stretch
not
thy
murderous
hand
,
nor
knife
To
kill
,
or
hurt
thy
Neighbours
life
,
Nor
with
aduoutry
staine
his
couch
:
Fly
all
light
and
wanton
nicenes
,
Forbeare
eke
,
of
couetousnes
,
Thy
Neighbours
goods
to
touch
.
False
witnes
see
thou
beare
gainst
none
,
Speake
good
,
not
ill
of
euery
one
,
Let
thy
sayings
be
sooth
,
and
true
.
Couet
not
of
others
good
,
Neyther
Wife
,
nor
liuely-hood
.
Nor
ought
of
any
value
.
These
are
Gods
ten
holy
Sawes
,
These
are
his
ten
diuine
Lawes
,
This
is
the
Harpe
of
ten
stringes
,
Which
King
Dauid
playd
vpon
,
That
sweet
Psalmist
,
and
whereon
The
soule
deuout
Gods
prayses
sings
.
Let
this
Harpe
be
day
and
night
,
Our
hart
,
our
loue
,
our
whole
delight
,
Alwayes
sounding
in
our
eare
.
Let
our
eyes
still
this
behould
,
Let
our
hands
this
Harpe
fast
hould
,
Let
our
feet
still
this
way
weare
.
This
sayd
,
he
shall
repeat
his
morning
meditation
,
or
meditate
some
other
matter
,
that
may
seeme
proper
to
the
circumstances
of
the
time
,
place
,
and
his
owne
deuotion
.
And
he
shall
not
faile
to
bespeake
the
B.
Virgin
for
his
Aduocate
to
God
,
that
he
may
well
hold
the
way
of
his
Law
in
this
banishment
and
exile
,
and
attaine
the
end
of
his
great
pilgrimage
,
which
is
heauen
.
He
shall
say
the
old
deuout
Salue
Regina
,
or
some
other
Hymne
to
the
honour
of
the
sayd
Mother
of
God
.
And
in
these
and
such
like
exercises
,
solacing
his
trauaile
,
he
shall
end
his
iourney
,
when
tyme
shall
aduertise
him
to
take
his
lodging
to
repose
,
if
he
find
any
Inne
,
or
to
merit
by
patience
,
if
he
must
endure
some
discomodity
,
of
the
seraine
or
ayre
without
dores
,
at
the
signe
of
the
Starre
.
The
fourth
Day
.
A
Meditation
vpon
the
first
Commandement
:
Thou
shalt
not
haue
any
other
Gods
before
me
:
Thou
shalt
not
make
any
grauen
Idol
.
CHAP.
X.
AFTER
the
Pilgrime
hath
meditated
in
generall
of
the
Law
of
God
,
THOV
SHALT
NOT
HAVE
ANY
OTHER
GODS
BEFORE
ME
;
THOV
SHALT
NOT
MAKE
ANY
GRAVEN
IDOLL
.
The
first
point
of
meditation
shall
marke
,
I
am
the
Lord
hy
God
;
as
if
God
had
sayd
:
I
am
thy
God
,
therefore
thou
shalt
haue
no
other
but
me
.
And
the
meaning
is
,
that
as
he
is
the
only
God
,
so
only
should
he
be
acknowledged
for
God
,
and
Lord
Almighty
,
all
wise
,
all
good
,
Creatour
of
heauen
,
and
the
first
cause
of
all
thinges
.
This
acknowledgement
is
called
of
the
Deuines
,
by
a
Greeke
word
,
Latria
,
which
soundes
as
much
,
Argu.
de
●●●ip
.
De●
l
10.
c.
1.
&
4.
Idem
con
.
Faust.
lib.
19.
&
20.
cap.
21.
as
soueraigne
honour
,
and
supreme
worship
due
to
God
only
,
and
to
none
other
,
and
comprehendeth
two
parts
,
the
one
inward
in
the
soule
,
which
requireth
that
we
haue
such
esteeme
,
and
beliefe
of
God
in
verity
,
as
we
should
,
without
any
mixture
of
errour
,
or
heresie
;
the
other
outward
in
the
body
,
whereby
we
honour
him
with
sacrifices
,
visible
adoration
,
and
the
fruites
of
our
goods
.
The
second
point
shal
consider
,
that
this
honour
&
worship
is
payed
by
the
fine
of
the
three
Theologicall
vertues
,
By
Hope
,
we
haue
our
soueraigne
trust
in
him
,
&
expect
of
him
,
as
of
our
first
cause
,
and
last
end
,
help
and
succour
in
the
necessityes
of
this
world
,
and
eternall
glory
in
the
other
.
By
Charity
,
we
loue
and
serue
him
with
all
our
hart
aboue
all
thinges
,
according
to
his
titles
of
Maiesty
,
adoring
&
honouring
him
,
with
the
inward
acts
of
our
soule
,
and
outwardly
by
corporall
workes
agreeable
to
our
fayth
,
and
inward
actions
;
also
by
first
fruits
,
and
tithes
of
our
goods
,
but
principally
by
sacrifices
,
as
the
iust
haue
alwayes
done
before
the
comming
of
our
Sauiour
,
by
their
sacrifyces
made
of
the
bodyes
of
mortall
creatures
,
The
third
point
shall
obserue
,
as
conclusions
drawne
out
of
the
two
precedent
,
that
all
those
that
adore
many
Gods
,
&
giue
the
soueraigne
honour
,
due
to
God
only
,
to
their
Idols
,
and
false
Gods
,
as
the
Pagans
did
,
and
doe
still
,
that
they
are
Idolatours
,
and
breakers
of
his
first
Commandement
,
as
are
also
all
other
Infidels
,
Iewes
,
Turkes
,
Heretikes
,
Magicians
,
Sorcerers
,
and
all
sortes
of
superstitious
people
;
as
also
they
that
despaire
,
or
put
their
chiefe
trust
or
confidence
in
creatures
,
of
whome
Hieremy
sayeth
:
Accursed
is
he
that
trusteth
in
man
,
and
that
putteth
flesh
for
his
arme
,
and
draweth
his
hart
from
God
.
They
also
,
that
loue
any
creature
more
then
God
,
eyther
Angells
,
men
,
women
,
children
,
goodes
,
landes
,
or
any
thing
els
,
whereby
they
leaue
to
serue
God
with
all
their
hart
,
or
which
is
worse
,
doe
altogeather
forsake
him
,
despising
his
Lawes
,
and
Commandements
.
The
fourth
point
shall
teach
,
In
the
fifth
point
he
must
consider
,
how
that
Images
,
and
the
honouring
of
them
vsed
in
the
Church
of
God
,
Saturne
,
Iupiter
,
and
other
false
Gods
,
or
those
that
euery
ones
fancy
did
faine
and
forge
vnto
himselfe
.
An
Image
is
a
representation
of
a
true
thing
,
of
God
,
of
Iesus
Christ
,
of
an
Angell
,
of
a
Saint
,
and
the
honour
done
vnto
it
,
is
referred
,
and
redoundeth
to
the
patterne
therof
;
and
therefore
as
it
is
piety
to
honour
Iesus
Christ
,
his
Angells
,
and
Saints
,
although
with
diuers
degrees
,
so
also
is
it
to
honour
their
Images
,
as
things
appertayning
vnto
them
,
in
that
they
represent
them
:
and
as
hem
honoureth
the
King
with
a
ciuil
honour
,
The
speach
shall
giue
thankes
to
God
for
the
light
of
this
his
commandement
,
and
shall
aske
his
ayde
to
performe
it
.
The
after-dinner
,
and
Euening
of
this
fourth
dayes
Iourney
.
How
the
iustice
of
God
doth
shine
in
his
first
Commandement
:
Prayers
to
auoyd
the
Idolls
of
false
Christians
.
CHAP.
XI
.
IN
the
Afternoone
hauing
made
some
Meditation
proper
for
the
day
,
or
some
other
spirituall
exercise
,
vpon
the
occasions
of
tymes
,
He
shall
speake
also
vnto
God
,
and
say
:
O
my
soueraigne
Lord
,
my
Father
,
my
all
in
all
,
be
thou
alwayes
my
Lord
,
my
Father
,
my
God
,
and
let
me
be
alwayes
thy
seruant
,
and
thy
sonne
.
Let
my
vnderstanding
adore
thee
in
her
thoughts
,
my
will
in
her
desires
,
my
memory
in
her
capacity
,
and
all
my
senses
in
their
functions
&
seruices
;
and
that
I
take
no
strange
Gods
before
thee
.
Alas
,
what
folly
is
it
to
admit
and
follow
another
,
seeing
thou
art
so
great
,
and
all
alone
in
thy
greatnes
,
and
all
others
be
false
?
Defend
me
from
the
vanity
of
false
Gods
,
and
their
Idols
,
not
of
Paynimes
,
from
which
we
haue
beene
long
freed
,
by
the
cleare
light
of
our
fayth
,
O
sweet
redeemer
Iesus
Christ
;
but
from
those
Gods
and
Idols
,
which
vanity
and
peruersity
doth
forge
in
the
soules
of
those
,
The
fifth
Day
.
A
meditation
vpon
the
second
Commandement
:
Thou
shalt
not
take
the
Name
of
God
in
vaine
.
CHAP.
XII
.
THE
second
Commandement
shall
be
the
chiefe
meditation
for
the
morning
of
the
fifth
Day
,
contayning
the
prayer
preparatiue
,
two
preambles
,
and
fiue
pointes
.
The
first
preamble
shal
be
like
that
of
the
precedent
meditation
,
differing
in
matter
only
,
setting
before
the
eyes
of
our
soule
the
second
Commandement
grauen
in
great
letters
in
the
first
Table
of
the
Law
,
THOV
SHALT
NOT
TAKE
THE
NAME
OF
GOD
IN
VAINE
.
The
second
preamble
shall
aske
grace
to
make
particuler
profit
of
this
meditation
.
The
first
point
shall
obserue
that
this
Commandement
informeth
and
teacheth
the
tongue
,
one
of
the
most
excellent
members
of
man
,
The
second
shall
be
employed
to
meditate
,
Dauid
,
Iob
,
and
the
like
,
who
,
were
they
in
peace
,
were
they
in
affliction
,
sayd
alwayes
:
The
name
of
God
be
blessed
.
The
third
shall
meditate
the
three
conditions
necessary
to
a
good
Oath
,
that
is
,
Verity
,
Iudgement
,
and
Iustice
.
The
fourth
shall
be
to
meditate
,
that
as
he
offendeth
God
grieuously
,
who
taketh
his
name
in
vaine
,
so
doth
he
honour
him
greatly
,
who
sweareth
with
the
foresayd
three
conditions
,
by
such
an
oath
he
confesseth
him
first
,
to
be
the
first
Verity
,
which
cannot
lye
,
the
supreme
Maiesty
,
most
worthy
of
respect
and
reuerence
,
and
the
soueraigne
Iustice
,
hating
all
sinne
:
So
we
read
,
that
Abraham
,
Moyses
,
Dauid
,
S.
Paul
,
and
other
great
seruants
of
God
haue
sworne
holily
,
The
fifth
shall
meditate
,
how
God
is
not
content
to
giue
this
commandement
,
but
also
would
add
a
threate
to
those
,
that
should
break
it
:
God
will
not
hold
him
innocent
,
who
shall
take
the
name
of
the
Lord
his
God
in
vaine
.
This
is
to
shew
the
enormity
of
the
sinne
,
&
to
put
a
bridle
in
the
mouth
of
men
,
who
doe
easily
fall
into
this
fault
,
and
to
giue
them
to
vnderstand
,
that
thereof
doe
come
the
greatest
part
of
tribulations
and
aduersities
,
wherewith
men
are
afflicted
in
their
body
,
wiues
,
children
,
and
goods
.
And
therfore
Ecclesiast.
sayth
:
Thy
mouth
shall
not
be
accustomed
to
swearing
;
for
there
are
many
inconueniences
therein
.
And
againe
:
The
man
that
sweareth
much
,
shall
be
filled
with
iniquity
,
and
the
sword
shall
not
depart
from
his
house
.
And
the
same
Wisedome
,
not
to
giue
footing
or
food
to
such
a
custome
,
commandeth
a
contrary
extreme
,
that
is
,
not
to
sweare
at
al
:
Sweare
not
,
neyther
by
Heauen
,
nor
earth
,
nor
by
Hierusalem
:
let
your
words
be
,
yea
,
yea
,
no
,
no
,
an
aduertisement
also
giuen
by
S.
Iames
in
the
same
words
.
My
Lord
,
thou
hast
giuen
me
a
hart
to
belieue
in
thee
,
&
hope
in
thee
,
and
to
loue
thee
with
all
my
capacity
,
and
my
tongue
,
as
an
interpreter
of
my
hart
,
and
an
instrument
accorded
,
and
tuned
thereunto
,
to
exalt
thy
holy
Name
,
&
with
the
harmony
of
a
liuely
Fayth
,
and
stronge
Hope
,
and
sincere
Charity
,
to
sing
the
prayses
of
thy
greatnes
all
the
dayes
of
my
life
;
continue
,
if
it
please
thee
,
to
deale
well
with
thy
seruant
,
for
thy
bounty
is
bottomlesse
,
and
giue
me
grace
to
employ
my
tongue
to
that
vse
,
for
which
thou
hast
placed
it
in
my
mouth
:
let
it
be
only
to
prayse
thee
,
to
thank
thee
for
thy
benefits
,
to
confesse
thee
Creatour
of
heauen
and
earth
,
Redeemer
of
mankind
,
and
iudge
of
the
quicke
and
dead
:
Keep
it
,
if
it
please
thee
,
that
it
be
neuer
loosed
,
not
only
to
vanity
against
thy
holy
name
,
but
not
so
much
as
vnto
any
idle
word
;
that
it
may
name
thee
with
verity
,
iudgement
,
and
iustice
,
&
sing
to
thee
with
sincerity
,
and
exalt
thee
with
thankesgiuing
,
for
euer
and
euer
.
Amen
.
The
after-dinner
,
and
Euening
of
the
fifth
dayes
Iourney
.
Diuers
Meditations
and
Prayers
.
CHAP.
XIII
.
AFTER
dinner
the
Pilgrime
shall
make
this
meditation
vpon
some
other
matter
,
proper
for
the
day
:
or
he
shall
resume
some
point
of
his
morning
meditation
,
or
shall
say
his
beades
,
or
some
other
prayer
to
the
B.
Virgin
,
admiring
her
vertues
,
purposing
to
imitate
her
,
and
to
that
end
demanding
her
help
and
assistance
.
In
the
euening
he
shall
bewaile
the
sinnes
that
are
so
commonly
committed
against
this
holy
commandement
,
and
the
euills
that
come
therof
,
demanding
of
God
for
himselfe
and
others
grace
to
amend
,
and
shall
say
:
O
Lord
,
thy
name
is
holy
,
for
it
nameth
the
Holy
of
holyes
,
&
none
do
comprehend
the
Maiesty
thereof
but
thy selfe
;
and
the
ignorance
of
many
mortall
men
is
lamentable
,
in
that
they
know
it
not
;
and
the
peruersity
of
men
is
abhominable
,
in
that
knowing
it
,
they
do
most
wickedly
dishonour
it
;
their
mouth
is
full
of
blasphemy
,
and
their
tongue
eloquent
in
vanity
;
The
sixth
Day
.
A
Meditation
vpon
the
third
Commandement
:
Remember
to
sanctify
the
day
of
Rest
.
CHAP
XIV
.
REMEMBER
THOV
SANCTIFY
THE
DAY
OF
REST
,
as
in
the
other
.
And
the
second
shall
demand
grace
to
reap
spirituall
profit
of
this
present
meditation
.
The
pointes
shall
be
these
.
In
the
first
must
be
obserued
,
that
this
third
Commandement
is
giuen
,
that
solemnely
,
with
leasure
,
and
preparation
,
and
without
any
disturbance
of
worldly
affaires
and
businesse
,
we
might
put
in
practise
the
two
precedent
,
that
is
to
adore
God
,
confesse
and
giue
thankes
,
by
first
fruites
,
sacrifices
,
offeringes
,
and
almes
,
to
prayse
and
sing
forth
his
holy
name
:
Euery
day
we
should
remember
this
day
,
and
therefore
it
is
sayd
expressely
,
Remember
thee
,
and
thinke
thereof
,
&
expect
it
;
seruing
God
the
best
that
we
can
,
euery
man
apart
by
himselfe
,
the
other
dayes
of
the
weeke
,
amidst
the
presse
of
our
temporall
affaires
.
But
when
that
day
is
come
,
al
the
children
of
God
come
togeather
vnto
his
house
,
to
find
tyme
and
place
for
this
deuotion
,
as
the
most
important
of
all
,
that
they
may
performe
it
in
common
as
perfectly
as
may
be
.
The
second
shall
consider
,
The
third
shall
obserue
,
The
fourth
shall
discourse
,
concerning
our
deuotion
in
●●uly
celebrating
the
Sundayes
,
and
holy
dayes
,
The
speach
,
and
end
of
the
meditation
shall
be
taken
of
the
foresayd
pointes
,
in
this
,
or
like
manner
.
O
my
Lord
,
most
iust
and
most
wise
in
all
thy
Lawes
,
The
After-dinner
,
and
Euening
of
the
sixth
dayes
Iourney
.
Of
the
Commandements
of
the
Church
,
and
deuotion
to
the
Blessed
Virgin
.
CHAP.
XV.
IN
this
afternoone
the
Pilgrime
shall
choose
for
his
meditation
,
the
Commandements
of
the
Church
,
-
1.
To
keep
holy
the
Feastes
instituted
by
the
Church
.
-
2.
To
heare
Masse
on
Sundayes
,
and
Holy
dayes
.
-
3.
To
fast
Lent
,
Vigills
,
and
Ember
dayes
.
48.
3.
Can.
Apost.
68.
Conc.
Gang
.
c.
19.
Conc.
Lat.
cap.
22.
Conc.
Trid
sess.
14.
can
.
8.
5.
Conc.
Later
.
Trid.
sess.
23.
cap.
9.
-
4.
To
confesse
our
sinnes
,
at
least
once
a
yeare
.
-
5.
To
receaue
,
at
least
at
Easter
.
To
which
are
added
.
-
6.
Not
to
celebrate
marriage
in
tymes
forbidden
.
-
7.
To
pay
Tithes
.
All
which
help
vs
to
discharge
our
duty
in
obseruation
of
the
Sabboth
.
He
may
also
take
some
of
these
mysteries
,
which
happened
vpon
Sunday
,
as
the
Natiuity
of
our
Sauiour
,
his
Resurrection
,
the
comming
of
the
Holy
Ghost
;
in
all
which
he
shall
behould
the
Blessed
Virgin
to
haue
the
highest
place
of
vertue
and
honour
amongst
men
and
Angels
.
He
may
meditate
also
the
singular
diligence
she
shewed
going
in
pilgrimage
euery
yeare
to
Hierusalem
,
with
her
wel-beloued
Iesus
there
to
celebrat
the
feast
of
Easter
,
and
other
solemnityes
commanded
by
the
Law
.
O
with
what
memory
did
this
B.
Virgin
remember
this
day
of
rest
!
With
what
deuotion
did
she
expect
it
!
With
what
feruour
celebrate
it
!
What
prayers
!
What
eleuations
of
this
royall
Virgin
,
all
rauished
in
the
loue
of
her
God
,
whome
she
caryed
in
her
hart
,
saw
with
her
eyes
,
honoured
,
and
serued
with
all
the
forces
of
her
soule
?
Thus
may
the
Pilgrime
question
with
himselfe
,
to
find
the
matter
wheron
to
fasten
his
mind
,
and
take
spirituall
refection
of
his
Iourney
for
the
rest
of
the
day
,
vntill
he
come
where
he
shal
lodge
at
night
,
saying
for
the
shutting
vp
of
all
his
deuotions
,
the
Pater
,
Aue
,
Credo
,
and
other
deuotions
.
The
seauenth
day
.
The
Blessed
Trinity
figured
in
the
three
Commandements
of
the
first
Table
.
CHAP.
XVI
.
IN
the
seauenth
day
the
Pilgrime
for
his
morning
meditation
shall
contemplat
in
these
three
Commandements
,
the
mystery
of
the
ineffable
Trinity
,
one
God
,
and
three
Persons
.
The
prayer
preparatiue
shall
be
as
alwaies
before
.
The
first
preamble
shall
place
for
guide
of
his
imagination
,
the
first
Table
of
the
Lawe
,
contayning
these
three
Commandements
.
The
second
shall
demand
abundant
light
,
holily
to
contemplate
this
maiesty
:
for
the
first
point
of
the
meditation
the
Pilgrime
shall
remember
what
the
holy
Scripture
,
and
faith
teacheth
vs
,
Harken
Israell
,
the
Lord
thy
God
,
is
One
God
;
the
word
God
twice
put
,
and
Lord
once
,
signifieth
three
Persons
,
&
the
word
,
One
,
signifieth
the
vnity
of
essence
.
The
Creed
of
Athanasius
sayth
,
this
is
the
Catholike
faith
,
that
we
adore
the
Vnity
in
Trinity
,
and
Trinity
in
Vnity
;
a
secret
incomprehensible
,
and
worthy
of
a
high
and
generous
Faith
,
not
communicated
to
the
rude
people
of
the
Iewes
,
sauing
a
to
few
,
of
more
excellent
vertue
,
but
to
Christian
people
,
who
in
the
schoole
of
perfection
are
taught
to
belieue
all
things
,
that
are
proposed
by
the
Church
,
be
they
neuer
so
high
and
transcendent
.
In
the
third
point
he
shal
note
,
that
the
Sonne
,
the
second
person
of
the
Trinity
,
is
signified
in
the
second
Commandment
,
for
therein
is
verity
and
truth
spoken
of
,
&
periury
forbidden
:
Now
,
I
am
the
Way
,
the
Verity
,
the
Life
:
And
as
the
Sonne
is
ingendred
of
the
Father
,
so
this
commandement
commeth
from
the
first
,
though
in
a
diuers
fashion
.
For
the
fourth
point
,
remembring
the
third
Commandement
,
which
speaketh
of
sanctifying
the
Sabboth
,
he
shall
there
find
the
third
Person
of
the
B.
Trinity
noted
,
that
is
,
the
Holy
Ghost
the
true
sanctification
,
and
repose
of
reasonable
creatures
.
And
as
the
holy
Ghost
proceedeth
of
the
Father
,
&
of
the
Sonne
,
and
is
as
it
were
the
bond
of
this
diuine
Trinity
,
so
(
though
in
different
manner
)
this
3.
Commandment
floweth
from
the
two
first
,
and
ioyneth
them
together
in
the
execution
of
the
worship
of
God
.
In
his
speach
and
prayer
,
he
shal
direct
his
hart
and
words
to
this
diuine
incomprehensible
Vnity
,
&
Trinity
,
admiring
,
praising
and
thanking
him
,
demanding
aid
&
helpe
alwaies
more
and
more
,
to
admire
,
praise
,
and
serue
him
:
&
hauing
walked
some
way
that
morning
,
he
shall
sing
the
Canticle
following
,
both
for
deuotion
and
recreation
together
.
A
Canticle
of
the
three
first
Commandements
,
which
are
a
figure
of
the
B.
Trinity
.
O
ineffable
Trinity
,
Three
persons
in
one
Essence
,
One
glory
,
One
maiesty
,
One
wisedome
,
One
puissance
,
‛
Graue
in
my
soule
thy
holy
Faith
&
Hope
:
the
liuely
flame
Of
holy
loue
vnto
thy
law
,
print
in
the
entrailes
of
the
same
.
My
Faith
let
see
thy
Greatnes
,
my
Hope
let
thee
attend
,
My
Loue
let
seeke
thine
honour
,
and
nothing
els
pretend
;
My
Vnderstanding
alwayes
,
let
humbly
thee
admire
,
And
let
my
Will
,
sincerely
to
honour
thee
,
aspire
.
My
Tongue
let
praise
thy
Name
,
thy
goodnes
,
and
thy
glory
,
Thy
Feasts
in
euery
season
,
be
alwayes
in
my
memory
.
But
if
my
tongue
,
nor
thought
,
nor
those
of
Angells
neither
,
Can
speake
,
or
thinke
inough
of
thee
;
take
my
desires
rather
,
With
hart
lowly
humbled
,
thy
maiesty
I
adore
And
loaden
with
the
weight
of
sinne
,
thy
mercy
do
implore
.
And
he
shall
make
an
end
,
saying
,
Pater
,
Aue
,
Credo
,
&c.
The
After-dinner
,
and
Euening
of
the
seauenth
dayes
Iourney
.
A
thankesgiuing
for
the
first
weeks
well
passed
.
CHAP.
XVII
.
IN
the
Afternoone
of
this
seauenth
day
the
Pilgrime
shall
imploy
himselfe
to
thanke
God
for
all
the
goods
he
hath
receaued
of
him
,
and
namely
for
this
grace
and
fauour
,
that
he
is
come
to
the
end
of
the
first
weeke
of
his
Pilgrimage
,
as
to
a
station
of
his
first
rest
and
repose
;
and
he
shall
say
thus
,
either
with
hart
,
The
eight
day
.
Of
the
loue
of
our
Neighbour
,
and
how
one
Man
is
Neigbour
to
another
.
CHAP.
XVIII
.
THE
Pilgrime
hauing
runne
ouer
the
Commandments
of
the
first
Table
,
which
concerne
the
loue
and
worship
of
God
;
he
shall
passe
to
those
of
the
second
Table
,
appertaining
to
the
loue
and
duty
we
owe
to
our
neighbour
,
that
is
,
to
Angells
and
men
.
For
this
worde
comprehendeth
both
,
Iesus
Christ
,
by
whome
they
are
redeemed
(
if
themselues
be
not
in
fault
)
and
knit
together
by
a
knot
of
holy
spirituall
brotherhood
.
As
then
the
three
precedent
Precepts
are
conteyned
vnder
one
alone
which
is
the
end
of
all
,
which
biddeth
,
to
loue
God
with
all
our
hart
for
himself
;
so
also
the
seauen
following
are
conteyned
vnder
that
which
commandeth
to
loue
our
neighbour
as
our selues
for
the
loue
of
God
,
to
help
and
assist
him
with
our
goods
,
with
our
ability
and
industry
,
and
to
do
him
no
wrong
,
and
finally
to
loue
him
as
our selfe
.
Also
,
S.
Thom.
2.
2.
q.
26.
as
there
be
diuers
and
different
obligations
among
men
,
so
there
be
diuers
degrees
of
loue
;
and
therefore
S.
Augustine
sayth
,
He
leadeth
a
iust
&
holy
life
,
who
iudgeth
iustly
of
things
:
such
is
he
,
who
endewed
with
a
well
ordered
Charity
,
The
Morning
Meditat
on
of
the
4.
Commandement
.
Honour
thy
Father
,
and
thy
Mother
,
to
the
end
thou
maist
liue
long
vpon
the
earth
.
CHAP.
XIX
.
THE
Prayer
preparatiue
as
before
.
The
first
Preamble
shall
set
before
his
eyes
,
HONOVR
THY
FATHER
,
AND
THY
MOTHER
.
The
second
shall
aske
grace
of
God
to
gather
profit
of
this
meditation
.
For
the
first
point
the
Pilgrime
shall
meditate
the
equity
of
this
commandement
taught
by
the
wiseman
saying
:
Honour
thy
Father
&
thy
mother
,
and
forget
not
the
paines
of
thy
mother
,
and
remember
that
without
them
thou
hadst
not
beene
borne
,
and
render
vnto
them
as
they
haue
done
vnto
thee
:
He
meaneth
,
they
are
cause
that
thou
art
in
the
world
,
He
that
hateth
not
his
father
,
and
mother
,
is
not
worthy
to
be
my
disciple
:
And
that
which
S.
Peter
sayth
:
We
must
obey
God
before
men
.
In
the
third
point
he
shall
note
,
that
this
law
doth
secretly
teach
,
that
Fathers
and
Mothers
should
carry
themselues
Christianlike
towards
their
children
,
to
the
end
,
they
may
deserue
and
retaine
worthily
the
right
of
this
honour
,
commanded
by
God
to
them
,
to
loue
them
with
a
Christian
loue
,
to
giue
them
good
example
,
and
edification
in
wordes
and
workes
;
to
bring
them
vp
in
vertue
,
and
in
the
feare
of
God
:
You
Parents
(
sayth
the
Apostle
)
bring
vp
your
children
in
the
doctrine
of
our
Sauiour
.
To
prouide
for
their
necessityes
,
but
specially
that
concerne
the
life
of
their
soules
;
for
this
is
the
end
of
true
and
fatherly
loue
,
as
all
the
care
of
beastes
toward
their
yong
ones
is
the
life
of
their
bodyes
;
&
the
like
should
other
Superiours
performe
,
with
due
proportion
to
their
subiects
.
The
speach
shall
prayse
the
diuine
Maiesty
in
the
iustice
of
this
his
Commandement
,
It
was
not
inough
for
thee
,
O
Lord
,
to
giue
vs
lawes
concerning
thyne
owne
honour
,
thou
hast
made
lawes
also
for
thy
creatures
,
seeking
to
haue
euery
thing
wisely
,
and
iustly
ordered
in
thy
house
,
(
for
this
is
the
house
of
thy
soueraigne
Wisedome
,
and
iustice
)
the
creature
with
his
Creatour
,
&
the
creatures
among
themselues
,
giuing
and
taking
euery
one
his
due
that
appertayneth
vnto
him
,
and
that
man
should
honour
thee
,
not
only
in
thy selfe
,
but
also
for
the
loue
of
thee
,
in
thy
workes
.
Powre
forth
,
O
Lord
,
thy
holy
spirit
in
aboundance
,
vpon
all
fathers
and
children
,
subiects
and
superiours
,
and
namely
those
that
liue
in
the
compasse
of
thy
holy
Church
,
that
they
may
holily
accomplish
thy
commandement
,
and
by
a
reciprocall
performance
of
honour
and
obedience
,
prayse
thy
holy
name
,
and
merit
eternall
glory
,
the
reward
of
good
and
faithfull
subiects
.
The
after-dinner
,
and
Euening
of
the
eight
dayes
Iourney
.
The
corporall
and
spirituall
Workes
of
mercy
.
CHAP.
XX.
IN
this
afternoone
the
Pilgrime
shall
frame
some
Meditation
of
the
workes
of
mercy
,
both
corporall
and
spiritual
;
for
in
them
we
make
proofe
of
our
loue
to
our
Neighbour
.
The
corporall
are
.
-
1.
To
giue
meate
to
the
hungry
.
-
2.
To
giue
drinks
to
the
thirsty
.
-
To
cloath
the
naked
.
-
4.
To
lodge
the
pilgrime
.
-
5.
To
visit
the
sicke
.
-
6.
To
visit
prisonners
.
-
7.
To
bury
the
dead
.
-
1.
To
correct
the
sinner
.
-
2.
To
instruct
the
ignorant
.
-
To
counsell
those
that
doubt
.
-
4.
To
set
those
that
erre
,
into
the
right
way
.
-
5.
To
comfort
the
afflicted
.
-
6.
To
pardon
iniuryes
.
-
7.
To
beare
patiently
the
troublesomnes
of
others
.
-
8.
To
pray
for
the
liuing
,
and
the
dead
.
By
all
these
workes
,
men
make
triall
of
the
loue
they
beare
vnto
their
Neighbour
,
and
principally
by
the
spirituall
,
which
concerne
the
health
of
the
soule
;
&
by
those
also
principally
,
the
Son
of
God
hath
shewed
his
infinite
loue
towards
vs
,
attending
to
no
other
exercise
,
euen
to
his
last
breath
.
In
particuler
,
for
that
which
concerneth
this
fourth
Commandement
,
the
Pilgrime
shall
haue
ready
some
examples
of
holy
Scripture
,
of
such
as
singularly
haue
beene
true
children
of
their
Fathers
and
Mothers
,
as
were
Isaac
,
Iacob
,
Tobie
,
and
such
like
;
Ioseph
:
He
was
subiect
to
them
,
sayth
the
Scripture
,
that
is
,
O
sweet
Iesus
,
O
Creatour
of
heauen
and
earth
?
O
soueraigne
Maiesty
,
hast
thou
loued
man
so
as
to
make
thy selfe
man
,
to
be
his
Neighbour
so
happily
?
hast
thou
made
such
account
of
humility
,
as
not
only
to
annihilate
thy self
in
ioyning
thy selfe
in
an
insoluble
bond
to
so
small
a
creature
,
infinitely
distant
from
thy
greatnes
,
but
so
to
subiect
thy selfe
therunto
?
O
B.
Virgin
,
I
behold
thee
rauished
at
euery
moment
in
this
chamber
of
Nazareth
,
when
thou
sawest
this
little
infant
,
this
great
God
,
whome
thou
didst
adore
,
to
obey
,
honour
,
and
serue
thee
!
O
my
soule
,
fixe
thy
sight
vpon
this
beautiful
obiect
,
and
kindle
the
coldenes
of
thy
will
,
by
the
lightenings
of
this
great
wonder
,
and
follow
with
fiery
feet
the
example
of
such
a
Lord
.
It
shall
not
be
besides
the
purpose
also
,
to
meditate
vpon
the
markable
punishments
of
such
as
haue
beene
vngratefull
to
their
Progenitours
.
And
so
the
pilgrime
shall
passe
the
day
,
till
his
retire
.
The
ninth
Day
.
A
Meditation
vpon
the
fifth
Commandement
:
Thou
shalt
not
kill
.
CHAP.
XXI
.
THE
morning
meditation
shall
be
vpon
the
fifth
Commandement
.
The
preparation
ordinary
.
The
first
preamble
shall
propose
the
words
of
the
fifth
Commandement
,
THOV
SHALT
NOT
KILL
.
The
second
shall
demand
grace
,
well
to
vnderstand
it
,
and
effectually
to
obserue
it
.
The
first
point
shall
note
,
that
as
life
is
the
most
precious
present
which
man
hath
,
and
holdeth
of
his
Creatour
;
By
the
same
law
is
forbidden
(
sayth
S.
Aug.
)
a
mans
killing
of
himselfe
,
Aug.
l.
1.
ciuil
.
c.
20
&
26.
Lib.
de
poenit
.
c.
13
Lib.
1.
con
.
Gaud.
c.
30.
&
ep.
61.
S.
Tho.
2.
2.
qu.
64.
art.
5.
so
much
the
more
detestable
,
by
how
much
a
man
is
neerer
neighbour
to
himselfe
then
to
another
,
and
for
that
he
destroyeth
himselfe
with
a
double
death
,
that
is
,
with
the
temporall
death
of
his
body
,
and
the
euerlasting
death
of
his
soule
.
And
this
sinne
is
in
such
sort
against
nature
,
that
there
is
no
creature
,
though
neuer
so
cruell
,
that
dareth
kill
himselfe
;
and
therefore
the
law
doth
punish
with
extraordinary
ignominy
such
furious
folkes
,
after
their
death
,
as
guilty
of
an
extraordinary
crime
.
The
second
point
shall
marke
,
that
by
this
commandment
is
also
forbidden
to
hurt
,
strike
,
or
otherwise
to
endomage
our
Neighbour
in
body
,
though
we
kill
him
not
;
yea
euen
with
our
tongue
to
touch
his
good
name
by
any
iniury
,
or
to
beare
any
hatred
to
him
in
our
hart
,
or
desire
reuenge
:
and
therefore
our
Sauiour
,
a
sage
interpreter
of
his
owne
law
,
to
shew
what
meeknes
is
required
in
his
children
to
obserue
this
law
,
Whosoeuer
is
angry
with
his
brother
,
shal
be
guilty
of
iudgement
,
and
who
shall
speake
iniury
to
his
brother
,
shall
be
guilty
of
hell
fire
.
This
is
to
rule
&
draw
the
first
motions
of
the
soule
to
meekenes
,
and
to
barre
,
and
banish
a
farre
off
the
occasions
of
man-slaughter
,
S.
Paul
;
Pardon
vs
our
offences
,
as
we
pardon
them
that
offend
vs
.
The
speach
shall
prayse
God
in
his
iustice
of
this
Commandement
,
and
his
Sonne
Iesus
,
in
the
perfect
practise
therof
,
and
shall
beg
grace
to
be
able
to
follow
his
sweetnes
and
clmency
,
and
shall
say
.
All
thy
lawes
,
O
Lord
,
are
iustice
and
mercy
,
A
Canticle
of
the
loue
of
God
,
and
our
Neighbour
.
O
worldly
wights
who
loue
this
world
so
deere
,
And
prize
so
high
the
presents
of
this
life
,
Riches
,
sports
,
pleasures
,
glory
,
and
good
cheere
,
Alas
,
how
can
these
last
,
where
all
is
briefe
?
You
that
affect
which
perish
shall
,
And
where
with
eke
your selues
shall
fall
.
All
heere
below
is
brittle
,
and
doth
fade
,
Al
's
vaine
,
deceitfull
,
false
,
and
variable
:
Loue
thy
Creatour
then
,
who
all
thinges
made
,
And
is
'boue
all
he
made
,
most
amiable
,
The
louely
obiect
of
our
hart
,
Who
only
doth
true
blisse
impart
.
Loue
thou
his
louely
Clemency
,
whose
brest
Did
from
eternall
times
thy
soule
imbrace
,
Loue
him
at
last
,
who
loued
thee
thus
first
,
And
shew
it
by
true
vsing
of
his
grace
.
Loue
that
rare
and
boundlesse
beauty
,
Loue
eke
thyne
owne
felicity
.
Thy
Neighbours
,
friends
,
and
foes
must
be
inclos'd
Within
the
boundes
of
thy
vnfeyned
loue
;
For
this
iust
Law
was
framed
and
compos'd
By
God
,
that
sittes
and
ruleth
from
aboue
,
Who
sayth
,
he
loues
God
,
not
his
brother
,
Loueth
neither
th'
one
,
nor
th'
other
,
The
mortall
race
of
mortall
men
,
we
know
Of
one
sole
man
,
did
their
beginning
take
,
So
all
that
from
this
one
did
spring
and
grow
,
One
houshold
only
,
and
no
more
do
make
;
Euery
of
whome
by
right
of
kind
To
fastest
loue
doth
straitly
bind
.
Yet
straiter
is
the
knot
,
and
neerer
band
Wherewith
God
bindes
vs
in
his
holy
house
,
Sweetly
vs
conioyning
with
his
blessed
hand
,
To
be
all
one
,
in
his
sole
Sonne
,
IESVS
,
Wherto
in
reason
all
are
lead
,
Since
all
are
members
of
one
head
.
Blessed
is
that
soule
which
this
Law
keeps
,
And
is
found
faythfull
to
her
spouse
aboue
,
Who
daily
him
doth
seeke
,
and
neuer
sleeps
,
Burning
in
the
flames
of
his
holy
loue
:
Who
'boue
all
thinges
loues
God
the
best
,
And
for
his
sake
,
loues
all
the
rest
.
The
After-dinner
,
and
Euening
of
the
ninth
dayes
Iourney
.
Threats
and
punishments
of
man
〈…〉
.
CHAP.
XXII
.
IN
the
After-noone
the
〈…〉
make
some
repetition
of
what
he
meditated
〈…〉
,
setting
before
his
eyes
the
threates
which
God
〈…〉
against
mankillers
,
also
some
examples
of
such
as
haue
from
heauen
beene
discouered
and
punished
for
this
sinne
,
&
contrarywise
some
others
of
such
,
as
haue
byn
easily
pardoned
:
All
those
that
take
the
sword
(
sayth
our
Sauiour
)
shall
perish
by
the
sword
.
And
long
before
that
,
he
sayd
:
Who
so
shall
spill
the
bloud
of
man
,
his
bloud
shall
be
spilled
,
for
God
hath
made
man
to
his
Image
.
Cain
was
accursed
for
killing
his
brother
,
Moyses
,
Dauid
,
yea
euen
among
Paynimes
,
Alexander
,
Iulius
Caesar
,
and
the
like
;
The
tenth
day
.
A
Meditation
vpon
the
6.
Commandement
.
Thou
shalt
not
commit
Adultery
.
CHAP.
XXIII
.
THE
sixth
Commandement
shall
be
the
matter
of
the
tenth
dayes
Meditation
,
The
preparation
and
preamble
shall
be
as
before
:
the
substance
of
the
meditation
shal
consist
in
these
pointes
following
.
The
first
point
shall
ponder
that
this
precept
prohibiteth
not
only
adultery
,
The
3.
point
shall
consider
,
how
contrariwise
Impurity
is
as
pleasing
to
the
Diuell
our
capitall
enemy
,
To
see
how
God
detesteth
this
sinne
,
the
Pilgrime
shall
set
before
the
eyes
of
his
memory
,
such
histories
,
wherby
the
Iustice
of
God
hath
chastised
it
,
sometimes
by
water
,
drowning
enuy
must
be
beaten
backe
,
The
fourth
is
to
consider
,
how
base
,
foule
and
vaine
this
pleasure
is
,
and
how
beautifull
Chastity
is
.
If
there
be
any
pleasure
,
The
eleuenth
day
.
A
Meditation
vpon
the
seauenth
Commandement
;
Thou
shalt
not
steale
.
CHAP.
XXV
.
THE
Meditation
of
the
eleuenth
day
shal
be
of
the
seauenth
Commandement
,
THOV
SHALT
NOT
STEALE
.
The
two
former
concerned
the
body
,
this
concerneth
the
goods
.
The
beginning
of
the
meditation
shall
be
as
the
other
.
The
first
point
shall
teach
,
that
Theft
is
an
vniust
taking
or
vsing
another
mans
goods
,
either
by
fraud
or
force
,
S.
Tho.
1.
2.
q.
99.
the
one
more
grieuous
then
the
other
.
Sacriledge
,
which
is
the
vsurpation
of
things
sacred
,
is
one
of
the
greatest
.
Peculatus
,
or
ill
administration
&
iniust
vsurpation
of
the
publike
treasure
to
ones
proper
vse
,
is
very
pernicious
also
,
so
that
all
iniust
vsurpations
are
prohibited
by
this
Law
.
The
2.
point
shall
obserue
that
the
root
of
theft
is
the
desire
of
hauing
,
the
which
S.
Paul
signifieth
when
he
sayd
;
They
that
desire
to
be
rich
,
fall
into
temptations
&
snares
of
the
diuell
,
and
into
many
hurtfull
and
vnprofitable
desires
,
which
drowne
men
in
destruction
:
Those
that
will
be
rich
(
saith
he
)
who
are
led
with
the
desire
of
the
goods
of
this
world
,
are
subiect
to
temptations
,
&
to
many
other
mischiefes
.
The
tentation
is
first
to
cast
our
eyes
vpon
the
good
of
our
neighbour
;
the
vnprofitable
desire
is
the
consent
we
yield
;
the
hand
and
execution
,
is
the
ruine
&
perdition
.
The
third
shall
consider
the
euills
that
come
of
these
sinnes
,
and
the
remedies
against
them
;
for
of
picking
&
stealing
come
enmities
,
dissentions
,
clamours
,
murders
,
profanation
of
all
holy
things
,
and
infinit
other
euills
.
The
soueraigne
remedy
to
auoyde
it
,
is
not
to
set
our
mynd
vpon
earthly
goods
,
but
to
be
contented
with
mediocrity
;
and
therefore
Iesus
Christ
author
of
this
law
,
and
the
wisest
moderatour
of
men
,
teaching
Christian
perfection
,
in
that
excellent
sermon
vpon
the
mountaine
,
beginneth
with
the
contempt
of
riches
,
with
a
maxime
general
and
true
,
though
a
Paradoxe
to
the
world
,
saying
:
Happy
are
the
poore
of
spirit
;
that
is
,
Iesus
Christ
can
mooue
,
who
comming
into
this
world
made
man
for
vs
,
left
all
the
world
,
of
which
notwithstanding
he
was
iust
possessour
,
giuing
his
whole
self
for
our
Redemption
,
and
promising
himself
also
for
our
glory
.
It
is
an
example
liuely
to
teach
men
their
duty
,
who
haue
not
onely
not
learned
this
lesson
to
leaue
their
owne
,
but
contrariwise
they
couet
that
of
their
neighbours
,
&
if
they
may
,
will
iniustly
inuade
it
.
O
mortall
men
,
whereto
leuelleth
the
sight
of
your
swollen
eyes
?
where
doe
you
cast
the
ancker
of
your
light
hopes
?
what
get
you
?
and
to
what
danger
of
destruction
doe
you
driue
your selues
?
what
shall
become
of
riches
gathered
by
theft
and
iniquity
?
The
After-dinner
and
Euening
of
the
eleuenth
dayes
Iourney
.
Diuers
Considerations
of
Auarice
punished
,
and
Liberality
practised
by
the
Saintes
.
CHAP.
XXVI
.
IN
this
second
part
of
the
day
,
The
twelfth
day
.
A
Meditation
vpon
the
eight
Commandement
.
Thou
shalt
not
beare
false
witnesse
against
thy
Neighbour
.
CHAP.
XXVII
.
THESE
former
Commandements
doe
order
,
&
direct
the
hart
and
hand
,
and
this
following
the
tongue
,
that
we
abuse
it
not
against
our
neighbour
,
nor
against
our selues
by
false
depositions
of
good
or
euill
.
The
morning
meditation
shall
be
thereof
,
beginning
as
before
.
Thou
shalt
destroy
all
those
that
speake
lies
:
S.
Peter
calleth
,
Maisters
of
lying
,
such
as
heeretofore
were
Arius
,
Manes
,
and
in
our
time
Luther
,
The
speach
shall
demand
grace
of
God
,
well
to
gouerne
our
tongue
,
and
to
auoyd
al
wordes
contrary
to
verity
in
these
termes
:
My
God
,
thou
art
the
supreme
verity
,
and
all
men
are
subiect
to
lying
,
as
one
of
thy
Prophets
writeth
.
The
After-dinner
,
and
Euening
of
the
twelfth
dayes
Iourney
.
Of
the
nature
and
basenes
of
lying
.
CHAP.
XXVIII
.
IN
the
Afternoone
the
Pilgrime
if
he
will
not
change
the
matter
,
may
ruminate
that
of
the
morning
,
The
thirteenth
Day
.
A
Meditation
vpon
the
ninth
,
and
tenth
Commandements
:
Thou
shalt
not
couet
thy
Neighbours
wife
.
Thou
shalt
not
couet
thy
Neighbours
house
,
CHAP.
XXIX
.
THESE
two
Commandements
shall
be
the
matter
of
Meditation
for
the
thirtenth
day
:
The
beginning
shal
be
as
before
.
In
the
first
point
the
Pilgrime
shal
consider
,
how
these
two
Commandements
do
indirectly
respect
all
the
former
,
but
directly
the
sixth
,
which
forbiddeth
adultery
,
and
the
seauenth
which
prohibiteth
theft
,
so
that
those
do
bind
the
will
,
hands
,
and
feet
,
that
we
neither
consent
nor
proceed
to
the
outward
execution
of
the
sinne
;
S.
Thom.
1.
2.
q.
77.
art.
5.
&
2.
2.
qu.
122.
art.
6.
but
these
two
doe
command
the
will
to
rule
the
concupiscence
,
and
desires
of
the
sense
,
that
they
incline
not
to
Couetise
,
nor
retaine
any
cogitation
of
what
is
not
lawfull
to
doe
:
by
these
is
forbidden
the
deed
,
and
the
wil
of
the
deed
,
and
by
these
is
forbidden
in
generall
,
to
imbrace
any
vnlawfull
desire
,
of
reuenge
,
of
harme
,
or
the
like
,
and
in
especiall
not
to
see
,
or
heare
any
sensuality
,
or
carnall
thought
with
delight
or
pleasure
,
nor
admit
any
vnlawfull
desire
of
other
mens
goods
;
for
such
cogitation
,
retayned
with
liking
,
and
consent
is
a
sinne
,
although
we
passe
no
further
,
or
haue
no
will
to
put
it
in
execution
;
euen
as
he
,
that
of
brauery
,
or
lightnes
of
hart
should
receaue
malefactours
,
willingly
see
them
and
make
them
good
cheere
,
is
intangled
in
their
crime
,
although
he
be
not
,
nor
would
be
,
eyther
counseller
,
or
cooperatour
to
their
offence
.
For
the
second
point
,
he
shal
note
,
that
this
prohibition
of
carnall
desire
extendeth
it selfe
to
that
which
may
cause
it
also
,
as
to
eating
&
drinking
disordinatly
,
For
the
third
point
he
shall
consider
,
that
carnall
thoughts
not
consented
vnto
,
but
rather
resisted
,
and
reiected
,
are
not
only
no
sinne
,
but
also
matter
of
merit
,
and
therefore
the
deuout
soule
must
not
be
dismayd
,
when
she
feeleth
against
her
will
those
thornes
of
her
flesh
;
as
the
Apostle
when
he
sayd
:
I
know
that
in
me
(
that
is
in
my
flesh
)
there
dwelleth
no
good
:
I
see
another
law
in
my
members
,
fighting
against
the
law
of
my
mind
,
and
making
me
captiue
to
the
law
of
sinne
,
which
is
in
my
members
.
The
corruption
of
his
flesh
made
his
members
rebell
,
and
made
warre
against
him
,
but
he
resisted
&
wonne
the
victory
ouer
his
rebelles
:
he
would
gladly
haue
beene
altogeather
deliuered
from
them
;
but
they
will
beare
vs
company
as
long
as
we
liue
heere
:
These
are
the
thornes
and
thistles
of
our
cursed
earth
,
friends
to
our
enemy
,
from
which
we
cannot
be
altogeather
exempt
in
this
life
.
It
is
reserued
for
the
next
,
The
speach
shall
be
to
Iesus
Christ
in
these
wordes
:
The
After-dinner
,
and
Euening
of
the
thirteenth
dayes
Iourney
.
The
Decalogue
is
a
spring
,
or
branch
of
the
law
of
Nature
.
CHAP.
XXX
.
THE
Pilgrime
hauing
now
runne
ouer
all
the
ten
Commandementes
in
particuler
,
in
the
afternoone
returning
,
as
it
were
,
to
the
whole
,
and
entire
subiect
,
shall
shut
vp
his
circle
,
resuming
the
compasse
and
contents
of
the
Decalogue
in
generall
,
discoursing
vpon
those
three
instructions
,
which
the
Christian
and
Hebrew
Doctours
haue
noted
.
We
must
do
good
,
and
flye
euill
.
A
maxime
marked
by
Dauid
,
when
he
sayd
:
●●rne
from
euill
,
and
doe
good
.
And
afterward
by
S.
Peter
,
and
S.
Paul
.
Also
:
we
must
do
vnto
others
,
as
we
would
be
done
vnto
our selues
;
and
not
to
do
vnto
others
,
what
we
would
not
haue
done
vnto
vs
.
A
maxime
expounded
by
Iesus
Christ
in
these
termes
:
All
that
you
would
haue
men
do
vnto
you
,
doe
you
the
like
vnto
them
;
for
this
is
the
law
,
and
the
Prophets
.
Also
:
We
must
soueraignly
loue
him
that
is
all
goodnes
;
soueraignely
feare
him
,
that
is
Almighty
;
soueraignely
respect
him
,
who
is
all
wisedome
.
Out
of
which
principles
,
and
maximes
,
are
deduced
a●
the
foresayd
Commandements
,
as
conclusions
and
decrees
recorded
in
the
register
of
nature
,
to
wit
,
that
we
must
loue
God
with
all
our
hart
,
serue
him
and
not
offend
him
,
that
we
must
loue
our
Neighbour
,
and
doe
him
no
wrong
,
neither
in
body
,
goodes
,
nor
credit
,
nor
desire
vniustly
any
thing
that
is
his
.
All
these
were
hidden
in
the
foresayd
Maximes
,
neither
had
there
beene
need
of
another
law
,
had
mans
sight
remayned
sound
and
cleare
,
and
that
naturall
light
had
not
beene
darkened
in
him
.
But
seeing
that
by
the
corruption
of
men
,
their
vnderstanding
was
weakened
,
and
the
whole
order
of
their
morall
actions
confounded
,
therfore
God
would
help
them
by
the
Law
of
the
ten
Commandements
,
set
a
part
,
and
brought
in
euidence
out
of
the
treasure
of
Nature
,
almost
buried
and
forgotten
.
The
second
instruction
is
,
We
must
belieue
in
God
;
and
that
he
is
one
;
and
we
must
loue
him
with
all
our
hart
;
we
must
instruct
our
children
in
the
Law
of
God
;
we
must
scare
him
;
we
must
say
grace
after
dinner
,
and
such
other
written
in
their
bookes
.
The
negatiue
are
such
:
No
Idol
must
be
suffered
among
the
people
;
No
Sorcerer
suffered
;
No
stranger
admitted
to
the
Temple
;
No
man
to
weare
womans
apparrell
,
no
woman
to
weare
mans
.
And
such
others
to
be
found
in
their
foresayd
books
.
Their
Rabbins
philosophating
vpon
this
number
,
say
that
the
faculties
of
the
soule
signifyed
by
the
bones
,
For
the
third
,
and
last
instruction
,
the
Pilgrime
shall
remember
the
words
of
S.
Augustine
,
who
speaking
of
the
Decalogue
,
The
Commandements
of
the
law
are
ten
.
In
the
ten
Commandements
thou
hast
the
Psalter
of
ten
stringes
:
This
is
a
perfect
worke
:
There
thou
seest
the
loue
of
God
expressed
in
three
:
God
speaketh
aloud
.
The
Lord
thy
God
is
one
God
:
Behould
one
stringe
.
Take
not
the
name
of
God
in
vaine
:
Behould
another
.
Sanctify
the
Saboth
:
Behould
the
third
.
Honour
thy
Father
&
Mother
:
and
strike
the
rest
aloud
.
Playe
vpon
this
Harpe
,
and
performe
this
law
which
our
Sauiour
came
to
fullfill
,
teaching
thee
to
performe
it
,
not
with
feare
,
but
with
loue
.
And
hauing
well
considered
these
thinges
,
he
shall
in
the
euening
sing
with
mouth
or
hart
these
wordes
of
Dauid
:
O
Lord
,
I
will
sing
a
new
song
,
I
will
sing
vnto
thee
vpon
my
Harp
,
and
instrument
of
ten
stringes
.
Or
els
he
may
sing
the
Canticle
following
.
A
Canticle
of
the
Decalogue
.
My
Lute
and
Harpe
let
's
sound
aloud
,
Vpon
the
ayre
of
thy
ten
stringes
,
A
holy
song
of
ioye
and
prayse
,
Vnto
the
maker
of
all
thinges
.
These
ten
stringes
so
sweet
and
shrill
,
Doe
represent
in
mystery
,
One
God
the
giuer
of
these
lawes
,
His
wisedome
,
and
their
harmony
.
The
highest
string
doth
beare
the
base
,
And
that
which
it
low'st
of
all
,
Doth
sound
the
trebble
,
giuing
grace
Of
concord
with
the
meane
,
&
smal
.
The
first
,
and
formost
of
the
Ten
Of
all
the
rest
is
th'
only
ground
,
In
it
,
as
in
the
graue
and
base
,
All
the
other
nyne
doe
sound
.
The
last
which
vnto
carnall
thoughtes
Giues
bridle
,
but
,
and
bound
,
Is
cal'd
the
little
trebble
string
,
Low
in
place
,
but
high
in
sound
.
Such
cleare
voices
,
with
cleane
hartes
,
Beset
with
workes
of
sanctity
,
Wrought
by
leuell
of
his
Lawes
,
Flye
aloft
,
and
pierce
the
skie
▪
Then
hart
and
Harp
sound
we
alwayes
The
ten
strings
of
this
Instrument
,
To
prayse
the
soueraigne
supreme
God
,
And
to
his
lawes
,
and
loue
consent
.
And
hauing
ended
his
iourney
,
and
shut
vp
the
day
with
thankes
giuing
,
he
shall
take
his
lodging
and
rest
.
The
fourtenth
day
.
Of
the
Euangelicall
Counsels
,
and
of
Grace
gratuite
,
and
making
gratefull
;
and
of
the
effects
thereof
.
CHAP.
XXXI
.
IN
the
law
of
grace
,
besides
the
ten
Commandements
giuen
to
the
Iewes
,
and
common
to
al
the
children
of
God
,
The
Pilgrime
then
in
the
end
of
his
second
weeke
,
shall
make
his
Meditation
of
this
matter
,
as
the
perfection
of
the
Commandements
,
adding
some
other
pointes
,
as
well
concerning
the
Commandements
,
as
the
Counsels
.
The
preparation
shall
be
as
before
.
In
the
second
point
he
shall
note
,
that
for
the
performance
as
well
of
the
Commandements
,
as
of
the
Counsells
,
God
giueth
his
grace
,
S.
Thom.
1.2
.
qu.
111.
art.
16.
This
meanes
is
Grace
,
not
only
that
which
Deuines
call
,
Grace
that
maketh
gratefull
,
but
also
the
other
called
,
Grace
gratuite
,
which
is
indeed
,
a
fauour
of
God
,
but
of
it selfe
maketh
him
not
absolutly
good
who
hath
it
,
such
as
are
Eloquence
,
Prophecy
,
discerning
of
spirits
,
guifts
of
healing
,
and
such
like
presents
and
gifts
from
heauen
common
to
the
good
and
bad
,
which
S.
Paul
comprehendeth
in
few
wordes
,
in
his
first
Epistle
to
the
Corinthians
:
They
are
both
giuen
freelie
,
but
the
first
is
called
Grace
making
grateful
,
for
the
noble
effect
thereof
,
The
third
shall
consider
,
that
this
grace
on
one
side
bringeth
with
it
,
as
we
haue
sayd
,
(
Theón
)
as
their
first
and
direct
obiect
,
they
speake
of
him
as
of
their
proper
subiect
,
and
do
most
neerly
concerne
his
seruice
;
for
by
them
we
belieue
in
him
,
hope
in
him
,
and
loue
him
,
and
honour
him
,
as
our
soueraigne
Lord
according
to
his
law
,
as
we
haue
sayd
els
where
.
The
same
Grace
giueth
,
or
perfecteth
the
other
vertues
,
called
Morall
,
The
Queene
stood
on
thy
right
hand
,
cloathed
in
garments
of
gold
,
compassed
about
with
variety
.
This
Queene
is
the
deuout
Soule
:
the
gold
is
the
grace
of
God
,
&
this
variety
are
the
sondry
,
and
diuers
vertues
and
graces
,
wherewith
she
is
garnished
,
as
the
body
with
precious
attires
of
sundry
stuffes
and
fashions
.
The
fourth
and
fifth
pointes
of
the
precedent
Meditation
.
The
seauen
guiftes
of
the
Holy
Ghost
,
and
the
eight
Beatitudes
.
CHAP.
XXXII
.
THE
fourth
point
shall
consider
,
how
further
to
purify
these
foresayd
vertues
,
and
to
rayse
the
prayse
of
them
by
some
particuler
quality
God
hath
ioyned
vnto
them
the
guifts
of
the
Holy
Ghost
,
Wisedome
,
Vnderstanding
,
Counsell
,
Fortitude
,
Knowledge
,
Piety
,
and
the
Feare
of
God
.
By
Wisedome
,
we
doe
perfectly
know
our
end
,
and
constantly
doe
direct
all
our
actions
to
the
glory
of
God
.
By
Vnderstanding
,
we
are
eleuated
to
the
vnderstanding
of
the
mysteryes
of
our
faith
.
Counsell
,
causeth
vs
to
take
good
,
assured
aduice
against
the
crafts
and
subtiltyes
of
the
Diuell
,
to
make
vs
resist
and
preuent
them
.
Knowledge
,
sheweth
vs
most
liuely
the
will
of
God
:
as
Fortitude
giueth
vs
strength
to
execute
it
.
Piety
,
maketh
vs
specially
deuoute
and
obedient
.
Feare
,
is
as
a
faithfull
Schoole-maister
,
keeping
vs
from
sin
.
Wisedome
,
which
is
the
first
guift
,
eleuateth
vs
to
God
,
S.
Augustine
:
and
by
this
counterpoise
our
soule
is
kept
in
an
euen
estate
of
iustice
.
But
because
the
hope
of
reward
,
hath
a
great
force
to
excite
men
to
good
,
-
1.
Blessed
are
the
poore
in
spirit
,
for
theirs
is
the
kingdome
of
heauen
.
-
2.
Blessed
are
the
meeke
,
for
they
shall
possesse
the
earth
.
-
3.
Blessed
are
they
that
mourne
,
for
they
shall
be
comforted
.
-
4.
Blessed
are
they
that
hunger
and
thirst
for
iustice
,
for
they
shall
be
satisfyed
.
-
5.
Blessed
are
the
mercifull
▪
for
they
shall
obtaine
mercy
.
-
6.
Blessed
are
the
cleane
of
hart
,
for
they
shall
see
God
.
-
7.
Blessed
are
the
peace-makers
,
for
they
shall
be
called
the
Sonnes
of
God
.
-
8.
Blessed
are
they
that
suffer
persecution
for
Iustice
,
for
theirs
is
the
kingdome
of
Heauen
.
The
speach
shall
be
made
by
thanks-giuing
,
and
request
in
this
sort
.
O
my
Creatour
,
and
soueraigne
Redeemer
,
my
vnderstanding
is
too
small
to
conceaue
the
greatnes
of
thy
liberality
,
&
my
tongue
vnsufficient
worthily
to
thanke
thee
for
the
thousand
part
of
thy
benefits
;
nor
all
my
partes
,
although
they
could
all
speake
with
the
tongues
of
Angels
:
I
thanke
thee
notwithstanding
,
from
the
bottome
of
my
hart
,
and
with
the
best
accent
of
my
language
that
my
mouth
can
vtter
:
the
confession
of
my
insufficiency
,
is
a
faithfull
&
cleare
witnesse
of
thy
great
bounty
.
Thou
hast
dictated
to
me
thy
lawes
,
to
direct
my
feet
into
the
way
of
thy
iustifications
,
the
path
of
heauen
.
Thou
hast
left
me
thy
heauenly
counsells
,
to
make
me
a
good
scholler
in
the
schoole
of
perfection
,
and
to
make
me
capable
of
greater
glory
in
thy
great
day
.
Thou
hast
left
me
a
thousand
meanes
of
thy
grace
,
of
thy
vertues
,
of
the
guifts
of
thy
holy
Spirit
,
a
thousand
baites
and
allurements
of
thy
liberall
promises
,
to
keep
&
accomplish
easily
,
constantly
&
couragiously
,
all
that
thou
hast
commanded
&
counselled
.
What
couldest
thou
do
more
,
O
my
King
,
for
thy
poore
vassal
?
And
what
can
I
now
doe
,
but
confesse
that
I
am
ouerwhelmed
with
thy
benefits
,
and
confounded
for
not
hauing
performed
my
duty
,
wherto
I
was
bound
by
so
many
titles
?
What
?
But
beseech
thy
Maiesty
,
by
thyne
owne
great
name
,
by
the
great
merit
of
thy
only
Sonne
my
Redeemer
,
that
it
would
please
thee
to
continue
alwayes
to
be
liberall
in
my
behalfe
,
and
giue
me
grace
abundant
and
effectuall
,
that
I
be
no
more
vngratefull
vnto
thee
,
but
a
thankfull
child
,
seruing
thee
with
all
my
hart
in
this
mortall
life
,
to
the
end
,
I
may
prayse
thee
for
euer
in
the
life
to
come
.
The
after-dinner
,
and
Euening
of
the
fourteenth
dayes
Iourney
.
The
Counsells
d●
facili●ate
,
and
make
easy
the
obseruation
of
the
Command●ments
.
CHAP.
XXXIII
.
THE
after
dinner
shall
passe
in
repeating
some
points
of
the
morning
m●di●●tion
,
He
may
also
entertaine
himself
in
the
meditation
of
some
of
the
Beatitudes
,
and
therein
behould
the
practise
of
the
Son
of
God
,
of
his
glorious
Mother
,
and
of
other
Saints
,
The
fifteenth
day
.
A
Meditation
vpon
Good
workes
.
CHAP.
XXXIV
.
IN
the
morning
of
this
fifteenth
day
,
the
Pilgrime
shall
make
his
meditation
vpon
Good
Workes
,
as
order
requireth
;
for
after
the
Commandements
,
Counsells
,
Grace
,
Vertues
,
the
guifts
of
the
Holy
Ghost
are
giuen
,
and
reward
promised
for
working
well
,
doth
very
fitly
follow
these
meditations
that
haue
beene
made
of
all
them
.
The
beginning
shall
be
as
before
.
before
me
,
and
be
perfect
:
I
will
make
my
couenant
with
thee
,
and
I
will
multiply
thee
exceedingly
.
Walke
,
that
is
,
do
well
,
&
I
will
giue
thee
a
rich
reward
of
thy
fidelity
,
and
good
works
,
and
as
he
sayd
a
little
before
,
I
am
thy
reward
too-to
great
.
In
the
new
Testament
,
there
is
nothing
oftener
or
more
earnestly
recommended
vnto
vs
then
good
workes
.
All
the
sermons
of
our
Sauiour
are
founded
vpon
this
Theme
,
and
in
one
of
them
he
foretelleth
,
that
at
his
great
day
,
at
the
shuting
vp
of
the
world
,
he
will
iudge
men
for
their
good
or
bad
workes
,
Paul
S.
Iohn
and
others
haue
spoken
in
like
sort
,
preaching
alwayes
,
that
God
will
render
vnto
euery
man
according
to
his
workes
,
and
liuing
agreeably
to
their
preaching
.
The
second
shall
note
,
that
good
workes
measured
by
the
foot
of
bare
nature
,
without
any
other
quality
,
and
as
an
effect
only
of
free
will
,
doe
not
merit
eternall
glory
,
a
limited
action
hauing
no
proportion
to
a
recompence
of
an
infinit
valew
:
but
being
considered
not
in
it selfe
,
but
as
grafted
in
heauenly
grace
,
and
the
infinite
vigour
of
the
holy
Ghost
dwelling
in
the
soule
,
giuing
it
the
right
of
adoption
towardes
God
,
by
the
merits
of
Iesus
Christ
,
S.
Prosper
sayth
:
What
can
be
found
more
strong
and
puissant
,
then
this
seed
,
by
the
growth
&
filling
wherof
is
gained
the
k
ngdome
of
Heauen
?
We
know
also
that
inheritance
is
due
by
iustice
to
adoptiue
children
,
in
like
sort
is
the
inheritance
of
heauen
due
to
the
Christian
that
serueth
his
heauenly
Father
with
the
Charity
&
loue
of
a
true
child
:
And
in
title
of
this
grace
and
adoption
,
God
promiseth
felicity
to
his
children
,
and
by
his
promise
bindeth
himselfe
in
iustice
,
to
giue
vnto
their
vertue
the
reward
of
life
euerlasting
:
S.
Paul
sayth
confidently
:
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
fayth
,
for
the
rest
there
is
reserued
for
me
a
Crowne
of
iustice
,
which
our
Lord
the
iust
Iudge
shall
render
to
me
at
that
day
,
and
not
only
to
me
,
but
to
all
that
loue
his
comming
.
He
would
say
,
I
haue
done
good
works
,
If
we
be
sonnes
(
sayth
he
)
then
heires
,
that
is
,
The
After-dinner
,
and
Euening
of
the
fifteenth
dayes
Iourney
.
Markeable
documents
and
instructions
for
Good
workes
.
CHAP.
XXXV
.
AFTER
dinner
,
and
at
night
the
Pilgrime
shall
for
his
spirituall
occupation
discourse
vpon
the
most
markeable
sentences
of
Scriptures
and
Saints
,
spoken
to
shew
that
only
fayth
sufficeth
not
for
saluation
,
If
thou
wilt
haue
life
euerlasting
keep
my
Commandements
.
He
shall
enter
into
the
kingdome
of
heauen
,
who
doth
the
will
of
my
Father
,
&
not
euery
one
that
sayth
:
Lord
,
Lord
.
But
especially
he
shall
weigh
the
clause
of
that
generall
decree
which
shall
be
published
at
the
last
day
in
fauour
of
good
workes
against
the
slouthfull
.
Come
my
wellbeloued
,
possesse
the
kingdome
which
is
prepared
for
you
from
the
Creation
of
the
world
:
I
was
hungry
and
you
gaue
me
to
eate
&c.
And
thereunto
he
shall
add
the
plaine
saying
of
S.
Iames
:
What
shal
it
profit
,
my
brethren
,
if
any
man
sayth
,
he
hath
fayth
,
without
works
,
shall
his
faith
saue
him
?
And
S.
Gregory
Nazianzen
:
Doe
good
workes
vpon
the
ground
of
thy
instructions
;
for
fayth
without
workes
is
dead
,
as
also
workes
liue
not
without
fayth
.
And
Saint
Hierome
vpon
these
wordes
of
Esay
26.
Our
citty
is
a
fortresse
,
saluation
shall
there
be
put
,
for
the
inward
wall
and
outw●rd
:
By
the
inward
wall
(
sayth
he
)
is
meant
good
woorkes
,
and
by
the
other
,
fayth
;
for
it
is
not
inough
to
the
outward
wall
of
Fayth
,
vnles
this
fayth
be
grounded
and
sustayned
by
good
workes
.
These
workes
are
Prayer
,
A
Canticle
of
good
Workes
.
The
pious
Pilgrime
that
doth
walke
Vnto
the
Chappell
of
Loret
,
Must
worke
with
hand
his
soueraignes
workes
,
And
keep
his
soule
still
pure
and
nett
.
To
heare
alone
,
and
not
performe
The
law
of
God
,
doth
worke
no
meed
.
To
know
the
way
,
and
not
to
walke
,
Nothing
doth
our
iourney
speed
,
The
tree
that
bringeth
nothing
els
But
leaues
and
breathing
verdure
,
Is
fit
for
fire
and
not
for
fruit
,
And
doth
greet
wrong
to
nature
.
Our
Sauiour
chiefe
,
and
iustest
Iudge
,
The
fruitlesse
Fig-tree
strooke
with
curse
,
If
man
in
vaine
doth
wast
his
dayes
,
Shall
he
not
blame
,
and
strike
him
worse
?
How
hoat
shall
then
be
his
reuenge
,
To
those
that
nothing
els
doe
bring
,
But
poisoned
grapes
,
and
fruites
of
death
:
Of
sinne
and
shame
,
and
els
nothing
?
Each
thing
doth
worke
,
and
nothing
sleepes
,
In
Earth
,
in
Sea
,
in
Heauen
aboue
,
Each
thing
doth
moue
in
his
degree
,
Mans
end
is
God
to
know
and
loue
.
Then
these
short
dayes
of
this
short
life
,
Let
be
in
vertuous
workes
well
spent
,
That
last
long
day
shall
all
workes
try
When
ech
shall
b'
either
crown'd
,
or
shent
.
And
hauing
made
his
particuler
prayer
to
the
Blessed
Virgin
,
he
shall
take
himselfe
to
his
lodging
in
good
time
,
not
to
be
surprised
by
night
in
the
fieldes
.
The
sixteenth
day
.
A
Meditation
of
sinne
.
CHAP.
XXXVI
.
THE
morning
Meditation
shall
be
vpon
sinne
,
an
action
opposite
to
good
workes
,
which
were
the
matter
of
the
precedent
meditation
.
This
order
shal
make
a
fit
opposition
of
vertue
to
vice
,
is
a
straying
from
the
law
of
God
,
and
a
disobedience
to
the
heauenly
Commandm●nts
.
S.
Augustin
,
it
is
,
What
is
sayd
,
done
,
or
desired
against
the
law
of
God
:
so
that
one
word
spoken
,
one
deed
done
,
one
thought
conceaued
against
the
law
of
God
,
that
is
,
against
any
of
his
commandements
,
is
a
sinne
great
or
small
,
mortall
or
veniall
,
according
to
the
diuers
motion
of
the
will
,
sinning
either
with
full
consent
,
or
by
some
light
motion
,
or
suddaine
surprise
,
and
according
to
the
great
or
small
importance
of
the
thing
,
and
other
circumstances
.
Of
which
definitions
he
shall
learne
,
that
there
is
nothing
so
foule
,
and
deformed
as
sinne
.
For
what
can
be
found
more
monstruous
,
then
that
which
is
opposite
to
the
law
,
&
rule
of
the
highest
wisedome
,
beauty
,
and
goodnes
?
The
second
point
shall
consider
two
sortes
of
sinnes
,
Originall
,
and
Actuall
,
and
this
mortall
and
veniall
.
Originall
sinne
,
Iohn
,
The
second
death
.
Paul
,
The
reward
of
sinne
.
Such
a
sinne
was
the
pride
of
the
first
Angell
,
&
his
Complices
,
made
Diuells
thereby
.
Such
a
sinne
was
the
disobedience
of
Adam
,
Actuall
in
himselfe
,
and
Originall
to
all
his
children
.
If
the
Actuall
sinne
be
not
grieuous
,
that
is
,
if
it
be
committed
in
a
small
matter
,
without
full
consent
,
as
an
idle
word
,
a
light
negligence
,
an
euill
thought
,
a
foule
motion
,
without
any
stayed
consent
,
it
is
that
we
call
Veniall
,
of
the
Latin
word
Venia
,
which
signifyeth
Pardon
,
because
it
is
easily
pardonable
,
not
making
man
enemy
to
God
,
and
for
defacing
whereof
,
no
Sacrament
is
necessary
,
as
it
is
for
mortal
.
Notwithstanding
we
must
keep
our selues
,
as
farre
from
it
as
we
can
,
for
that
it
cooleth
and
quencheth
charity
,
and
christian
deuotion
,
and
maketh
way
for
mortall
,
and
it
is
well
done
to
confesse
them
dayly
,
both
to
purge
them
,
and
to
preuent
them
.
The
third
point
shall
ponder
,
how
sinne
beginneth
by
suggestion
,
groweth
by
delectation
,
and
is
perfected
by
consent
.
By
suggestion
of
the
diuell
,
the
world
,
or
the
flesh
,
some
of
these
three
enemies
casting
into
our
mynd
some
obiect
contrary
to
the
lawe
of
God
:
to
which
suggestion
suc●edeth
a
pleasing
and
lyking
of
the
sense
,
willingly
beholding
the
obiect
,
as
Eue
was
delighted
to
see
the
forbidden
fruit
.
To
pleasure
succeedeth
Consent
,
and
to
consent
the
execution
&
consummation
of
the
sinne
:
So
Eue
after
she
had
receaued
the
suggestion
of
the
Serpent
,
cheapening
it
at
the
sight
,
Behold
here
(
say
our
Doctours
)
the
linkes
,
118.
2.
Reg.
22.
Prouer.
5.
Aug.
l.
8.
contest
c.
5
Greg.
l.
25
moral
c.
12
&
rings
of
this
strong
chaine
of
sinne
.
Of
suggestion
commeth
thought
,
of
thought
pleasure
,
of
pleasure
consent
,
of
consent
the
worke
,
of
the
worke
custome
,
of
custome
despaire
,
of
despaire
defence
of
ill
,
of
defence
boasting
of
boasting
damnation
.
This
is
the
chayne
which
that
old
Tyrant
made
of
the
worke
,
whereof
himself
was
authour
,
that
is
of
sinne
:
these
are
the
cordes
and
boltes
wherewith
he
fettereth
the
poore
sinner
,
and
in
fine
doth
cast
him
hedlong
bound
hand
&
foot
into
the
shipwracke
of
eternal
damnation
,
In
the
speach
the
Pilgrime
shal
desire
of
God
grace
to
auoid
sinne
,
and
shall
say
:
O
infinite
bounty
,
keep
me
from
sinne
if
it
please
thee
,
O
glorious
virgin
Mother
of
the
Allmighty
,
and
who
by
speciall
priuiledge
from
his
Omnipotency
wast
preserued
from
all
spot
in
thy
Conception
and
Birth
,
I
haue
preuailed
against
him
.
This
guift
,
O
happy
virgin
,
will
redound
to
the
glory
of
the
Maiesty
of
thy
Sonne
,
to
the
health
of
thy
wearied
Pilgrime
,
who
honoureth
&
serueth
thee
,
and
by
thy
assistance
desireth
to
serue
with
all
his
soule
,
that
Lord
whome
thy self
adorest
.
The
After-dinner
,
and
Euening
of
the
sixteenth
dayes
Iourney
.
Of
the
seauen
Capitall
sinnes
,
commonly
called
Mortall
,
and
of
their
Branches
.
CHAP.
XXXVII
.
IN
the
Afternoone
,
and
in
the
rest
of
the
day
,
the
Pilgrime
shall
persist
vpon
the
same
matter
,
for
though
it
be
but
sowre
to
the
taste
,
yet
taken
with
a
holy
Meditation
,
and
digested
into
the
stomake
of
the
deuout
soule
,
it
helpeth
much
to
deface
and
detest
sinne
.
He
shall
discourse
vpon
the
seauen
sinnes
commonly
called
mortall
,
or
more
properly
Capitall
,
for
being
the
heades
,
and
springes
of
diuers
others
.
They
are
,
Pride
is
an
inordinate
desire
of
excellency
,
whether
it
reigne
within
the
soule
only
,
or
be
manifested
or
discouered
by
wordes
or
workes
outwardly
.
This
is
the
King
of
sinnes
,
altogeather
abhominable
before
God
,
Couetice
,
is
a
disordinate
appetit
of
hauing
an
insatiable
thirst
,
making
continually
more
drye
,
the
more
it
drinketh
:
Lechery
is
a
disordinate
appetite
of
pleasures
of
the
body
,
she
bringeth
forth
blindnesse
of
spirit
,
inconsideration
,
Gluttony
,
is
an
inordinate
desire
of
eating
and
drinking
;
her
children
are
Foolish
mirth
,
lesting
,
Prating
,
Scurrility
,
Stupidity
of
senses
,
Anger
,
is
a
disordinate
desire
of
reuenge
,
of
whome
do
rise
,
Debates
,
Swellings
,
Contumelies
,
Clamours
,
Indignation
,
Slouth
is
a
languour
of
spirit
,
remisse
and
flow
to
doe
well
,
The
Pilgrime
hauing
this
afternoone
cast
his
eyes
attentiuely
vpon
these
bodyes
and
branches
,
vpon
these
Captaines
and
their
companies
and
recommending
himselfe
in
the
euening
with
some
particuler
prayer
to
God
,
the
B.
Virgin
,
&
his
good
Angell
,
that
he
may
be
alwayes
assisted
by
their
ayde
against
these
enemies
,
he
shall
looke
for
lodging
,
and
rest
.
The
seauenteenth
Day
.
Of
the
first
sinne
which
was
of
the
Angells
,
and
of
the
second
which
was
of
Adam
,
and
of
their
effects
:
and
of
the
sinnes
of
euery
one
in
particuler
,
which
maketh
the
third
sort
.
CHAP.
XXXVIII
.
WELL
,
to
penetrate
and
discouer
the
deformity
of
sinne
,
and
to
conceaue
a
du●
hatred
thereof
,
the
Pilgrime
shall
bestow
one
day
in
the
meditation
of
the
effects
of
sin
,
therein
cleerely
to
see
it selfe
:
for
as
by
the
fruit
the
tree
is
knowne
,
and
the
workeman
by
his
worke
,
so
is
the
malice
of
sinne
manifest
by
the
euills
thereof
.
The
2.
point
shal
be
appropriated
to
the
consideration
of
the
sinne
of
Adam
,
which
is
the
second
sinne
in
regard
of
the
person
which
is
man
,
differing
in
nature
from
the
Angells
:
The
after-dinner
,
and
Euening
of
the
seauenteenth
dayes
Iourney
.
The
effects
of
S
nne
,
and
diuers
paines
.
CHAP.
XXXIX
.
THE
rest
of
the
day
the
Pilgrime
shall
imploy
his
houres
to
ruminate
and
repeat
some
particuler
effects
of
sinne
,
the
better
to
know
and
detest
it
:
He
shal
see
,
how
it
made
the
chief
Angell
so
impudent
and
wicked
,
The
eighteenth
day
.
A
meditation
of
Death
,
the
first
effect
of
sinne
.
CHAP.
XL.
The
Prayer
preparatory
as
alwayes
before
.
The
first
Preamble
shall
represent
a
man
stretched
on
his
bed
,
in
the
agony
of
death
.
The
second
shall
demand
grace
to
reape
particuler
profit
of
this
exercise
.
The
first
point
shall
set
before
myne
eyes
that
decree
and
sentence
of
death
,
giuen
by
the
supreme
Iudge
on
the
person
of
our
first
Father
Adam
:
Thou
art
dust
,
and
to
dust
thou
shalt
returne
againe
,
and
executed
on
the
body
of
him
,
&
al
that
haue
come
of
him
,
except
Enoch
,
and
Elias
,
who
notwithstanding
shall
dye
also
in
their
tyme.
And
therefore
S.
Paul
sayth
:
It
is
ordayned
for
all
men
once
to
dye
.
The
second
,
shall
be
to
consider
the
accidents
,
that
do
accompany
this
last
conflict
,
The
third
point
shall
meditate
,
what
followeth
incontinently
after
death
,
which
is
the
iudgment
of
the
soule
,
either
to
saluation
or
damnation
;
for
she
is
eyther
placed
among
the
children
of
God
,
be
it
by
passing
by
,
if
she
need
purgation
,
o●
presently
if
she
be
cleane
,
to
enter
into
heauen
&
reigne
there
for
euer
,
or
els
carryed
away
in
company
of
the
Diuells
to
hell
,
there
to
suffer
eternall
torments
,
if
she
left
the
body
seized
with
any
mortall
sinne
.
The
body
in
the
meane
tyme
,
is
put
into
the
ground
for
food
to
wormes
&
serpents
;
his
goods
are
parted
to
the
liuing
,
who
will
make
merry
therewith
,
&
perhaps
will
laugh
at
him
,
for
hauing
laboured
so
much
for
them
.
The
speach
shall
be
to
Iesus
Christ
in
these
wordes
:
O
my
sweet
Redeemer
,
thou
hast
suffered
death
to
deliuer
me
from
death
,
and
hast
ouercome
death
,
to
make
me
conquerour
thereof
,
graunt
me
by
this
thy
infinit
charity
,
and
diuine
victory
,
the
grace
to
vse
and
enioy
the
benefit
,
which
thy
death
hath
brought
to
me
,
and
so
well
to
prepare
my selfe
against
this
combat
of
death
,
so
valiantly
to
wrastle
with
it
,
The
death
of
his
Saints
is
precious
in
the
eyes
of
God
;
and
not
of
those
of
whome
the
same
Prophet
sayth
:
The
death
of
sinners
is
most
miserable
.
Thou
saydst
sometimes
to
thy
Apostles
and
Disciples
:
Watch
and
stand
ready
,
for
the
Sonne
of
Man
will
come
at
an
houre
,
when
you
thinke
not
of
him
.
And
againe
:
Walke
whilest
you
haue
light
,
least
darkenes
do
apprehend
you
.
And
againe
by
one
of
thy
Scribes
:
Doe
iustice
before
thy
d
parture
,
for
there
is
no
food
to
be
found
in
hell
.
These
are
thy
aduertisements
most
excellent
,
and
most
worthy
of
a
prudent
&
valiant
Capitaine
,
for
they
comprehend
and
teach
all
that
is
necessary
well
to
defend
our selues
,
well
to
fight
,
and
to
ouercome
,
well
to
liue
,
and
well
to
dye
.
Graunt
then
,
O
my
soueraigne
Lord
,
that
I
may
follow
this
,
point
by
point
,
&
execute
with
a
faithfull
and
constant
obedience
,
all
that
thy
loue
&
wisedome
hath
aduised
me
for
my
saluation
,
that
my
life
may
be
nothing
but
a
prudent
and
continuall
preparation
to
death
,
&
my
death
a
doore
to
life
euerlasting
.
The
After-dinner
,
and
Euening
of
the
eighteenth
dayes
Iourney
.
Diuers
sentences
of
Death
.
CHAP.
XLI
.
THE
rest
of
the
day
the
Pilgrime
shall
passe
his
tyme
&
way
,
My
dayes
haue
sailed
as
a
smoke
,
and
my
bones
haue
withered
and
dryed
vp
like
small
stickes
.
My
dayes
haue
passed
like
a
shaddow
,
and
I
haue
withered
like
grasse
.
The
dayes
of
man
haue
passed
,
and
the
number
of
his
monthes
are
in
thy
handes
,
thou
hast
set
boundes
which
he
cannot
passe
.
All
flesh
is
grasse
,
and
the
glory
thereof
like
the
flowre
of
the
field
;
the
grasse
hath
faded
,
and
his
flower
hath
fallen
.
And
man
knowe●h
not
his
end
,
but
as
Fishes
are
taken
with
netts
,
and
Birds
with
snares
,
so
are
the
children
of
men
taken
in
an
euill
tyme
,
when
it
cometh
sodainly
vpon
them
.
Labour
,
and
doe
well
with
thy
handes
while
thou
canst
,
for
in
the
graue
whither
thou
goest
,
there
is
neyther
worke
nor
industry
,
nor
knowledge
nor
wisedome
.
The
gate
of
pennance
is
open
to
vs
,
and
the
day
of
death
hidden
from
vs
,
that
by
despaire
we
doe
not
increase
our
sinnes
.
Item
:
All
the
rest
of
our
good
and
euill
is
vncertaine
,
onely
death
is
certaine
.
Item
:
All
the
tyme
of
our
life
is
but
a
race
to
death
.
With
th●se
sentences
and
the
like
,
he
may
also
remember
the
happy
death
of
many
persons
,
Martyrs
,
and
others
,
borne
to
heauen
,
dying
to
the
earth
;
&
of
diuers
wicked
men
,
who
by
disastrous
death
haue
begunne
their
hell
in
this
world
:
and
so
he
shall
passe
this
day
,
and
the
next
night
,
and
euery
night
after
when
he
goeth
to
bed
,
he
shall
remember
death
and
his
graue
,
represented
by
that
action
and
place
;
for
sleep
is
the
image
of
death
,
as
the
bed
is
the
graue
.
Death
is
a
long
sleep
,
and
the
graue
a
long
lying
;
sleep
and
the
bed
are
transitory
,
death
&
the
graue
firme
and
lasting
.
The
nineteenth
Day
,
A
Meditation
of
Iudgement
,
Particuler
and
Generall
.
CAHP.
XLII
.
AFTER
death
(
sayth
S.
Paul
)
followeth
Iudgment
:
The
Prayer
preparatiue
as
alwayes
before
.
The
first
Preamble
for
particuler
Iudgement
,
shall
be
to
imagine
a
soule
gone
out
of
the
body
,
The
second
Preamble
shall
demand
a
holsome
feare
of
this
fearefull
day
.
The
first
point
shall
be
to
meditate
the
sentences
of
Scripture
that
make
mention
of
that
day
with
some
great
exaggeration
of
speach
,
as
that
:
We
must
appeare
before
the
Tribunall
of
Christ
,
that
euery
one
may
receaue
in
his
body
,
as
he
hath
done
good
or
bad
.
And
:
It
is
a
horrible
thing
to
fall
into
the
handes
of
the
liuing
God
.
The
wordes
also
of
Dauid
,
who
though
he
were
an
holy
man
,
yet
trembling
at
the
expectation
of
that
day
,
he
sayd
:
Lord
,
enter
not
into
iudgement
with
thy
seruant
,
for
none
liuing
can
be
iustifyed
in
thy
sight
.
And
of
Iob
:
What
shall
I
doe
when
God
shall
rise
to
Iudgement
,
and
when
he
shall
aske
,
what
shall
I
answere
?
And
of
S.
Peter
;
If
the
lust
shall
hardly
be
saued
,
where
shall
the
sinner
appeare
?
With
which
sayings
,
the
soule
shall
spurre
forward
her selfe
,
saying
:
If
the
Saints
haue
so
feared
this
iudgement
,
what
shall
I
poore
sinnefull
creature
do
?
Sound
forth
(
sayth
one
of
them
)
sound
forth
the
trumpet
in
Sion
,
cry
out
on
my
holy
mountaine
,
that
all
the
Inhabitants
of
the
earth
may
tremble
;
for
the
day
of
our
Lord
commeth
,
it
is
at
hand
,
a
day
of
darknes
,
and
obscurity
a
day
of
cloudes
and
tribulation
.
And
another
:
The
great
day
of
our
Lord
is
after
this
day
:
this
is
a
day
of
wrath
,
a
day
of
tribulation
and
anguish
,
a
day
of
tumult
and
desolation
,
a
day
of
darknes
and
obscurity
,
a
day
of
cloudes
and
tempestes
,
a
day
of
the
sound
of
trumpets
,
and
alarums
.
This
is
the
day
which
properly
is
called
,
the
Day
of
our
Lord
.
The
day
of
Iudgement
,
when
the
whole
world
shall
be
iudged
,
when
the
iustice
of
the
Iudge
shall
be
made
manifest
to
all
the
world
,
when
the
iustice
of
the
good
shal
be
published
by
open
iudgement
in
the
full
assembly
of
Angells
and
men
,
and
rewarded
with
a
crowne
of
immortall
glory
.
There
(
sayth
one
Saint
)
shall
be
no
complaint
,
such
as
often
in
the
presse
of
this
world
,
saying
one
to
another
;
why
is
this
wicked
man
so
happy
in
his
wickednes
?
Why
is
such
a
good
man
vnhappy
and
miserable
in
his
vertue
?
Why
do
Robbers
prosper
,
and
poore
Pilgrimes
haue
their
throtes
cut
?
For
then
true
felicity
shall
be
reserued
only
for
the
good
,
and
extreme
and
true
misery
reserued
only
for
the
wicked
.
This
then
is
called
the
day
of
our
Lord
,
all
other
dayes
are
the
dayes
of
men
,
this
which
is
the
shutting
vp
of
them
all
,
shall
be
our
Lords
day
;
for
therein
he
shall
shew
manifestly
the
treasures
of
his
infinit
mercy
and
iustice
,
making
for
his
glory
the
heauens
and
earth
to
leape
,
&
all
the
most
strong
peeces
of
his
power
,
wisedome
&
bounty
.
O
my
soule
tremble
with
feare
,
Dauid
,
Iob
,
the
Prophets
,
if
the
pillars
of
vertue
haue
shaked
,
how
great
ought
thy
feare
to
be
,
poore
sinnefull
and
feeble
creature
that
thou
art
?
With
what
sense
&
feeling
shouldest
thou
meditate
vpon
the
holding
of
this
day
,
the
Iudgement
of
iudgements
,
and
the
last
of
all
?
What
wilt
thou
then
doe
?
What
Aduocate
shalt
thou
haue
?
Who
dareth
defend
thee
from
this
iust
Iudge
,
if
he
be
offended
with
thee
?
How
shalt
thou
heare
the
irreuocable
sentence
,
when
it
shall
be
pronounced
?
What
shalt
thou
do
,
if
he
condemne
thee
?
O
sweet
Iesus
,
keep
me
from
thy
wrath
to
come
,
if
it
please
thee
,
and
giue
me
now
a
penitent
hart
,
that
may
deserue
both
now
and
then
,
the
voice
of
thy
mercy
.
Let
me
in
this
banishment
,
suffer
a
thousand
deathes
,
but
at
that
day
let
me
liue
with
thee
.
Afflict
me
,
whippe
me
,
cut
me
,
burne
,
my
soule
,
my
life
,
my
flesh
,
my
bones
,
with
al
sorts
of
tribulation
,
persecution
,
trauaile
and
torments
,
but
may
it
please
thee
to
pardon
me
then
for
euer
,
O
Lord
.
O
Blessed
Virgin
my
good
Aduocate
,
whome
I
often
see
represented
in
this
Iudgement
,
by
the
pious
pictures
of
the
holy
houses
in
the
Church
of
thy
Sonne
,
as
suppliant
for
all
mankind
,
intreat
I
beseech
,
O
Virgin
,
for
al
and
for
me
,
who
am
of
the
number
,
and
the
most
needy
;
and
performe
what
the
pictures
represent
.
They
signify
that
thou
art
now
Aduocate
of
mortall
men
,
to
the
end
,
that
at
that
day
they
may
be
out
of
paine
and
danger
.
Aske
now
,
O
B.
Virgin
for
this
is
the
tyme
of
asking
,
and
mercy
,
and
not
then
,
when
there
shall
be
no
question
but
of
iudging
,
rewarding
,
and
punishing
:
aske
,
and
in
good
tyme
obtaine
for
me
,
and
for
all
those
that
seeke
vnto
thee
:
obtaine
for
me
,
O
puissant
Aduocate
,
the
grace
throughly
to
bewaile
my
sinnes
,
vertuously
to
correct
my
faultes
,
wisely
to
order
my
senses
and
actions
,
that
at
that
day
I
may
confidently
behould
the
eye
,
and
countenance
of
that
soueraigne
Iudge
set
in
his
throne
of
Iustice
,
ioyfully
heare
the
sentence
he
pronounceth
,
and
happily
be
placed
on
the
right
hand
in
the
number
of
his
beloued
.
The
After-dinner
,
and
Euening
of
the
nineteenth
dayes
Iourney
.
The
separation
of
the
good
from
the
wicked
,
after
Iudgement
.
CHAP.
XLIII
.
AFTER
dinner
the
Pilgrime
shall
imploy
his
deuotion
in
meditating
what
followeth
Iudgement
;
setting
before
his
eyes
,
how
the
one
sort
take
their
flight
vp
to
heauen
with
Iesus
Christ
,
and
his
Angells
,
there
to
reigne
with
him
happy
and
blessed
for
euer
.
The
other
full
of
misery
and
anguish
,
broken-harted
&
desperate
shall
be
swallowed
downe
body
and
soule
to
the
Center
of
the
earth
,
with
the
Diuells
whome
they
serued
,
and
hauing
gone
foreward
a
while
in
this
thought
,
he
shall
also
in
the
euening
make
some
prayer
to
our
Lord
,
and
to
the
B.
Virgin
his
glorious
Mother
,
to
the
same
end
with
that
before
dinner
,
and
shall
looke
about
to
lodge
himselfe
in
some
place
proper
for
a
poore
wearied
Pilgrime
to
repose
.
The
twentith
Day
.
A
Meditation
of
Hell
.
CHAP.
XLIV
.
THE
Pilgrime
hauing
purposed
to
cleanse
his
soule
in
this
his
Pilgrimage
,
and
in
good
earnest
to
sweare
emnity
for
euer
against
sinne
,
the
better
to
moue
himselfe
to
pennance
,
and
to
conceaue
cont●ition
requisite
for
such
an
effect
,
he
shall
help
himselfe
with
the
meditation
of
Hell
,
the
second
death
and
reward
of
sinne
,
as
he
helped
himselfe
hitherto
with
the
meditation
of
the
first
death
,
and
iudgement
.
This
is
a
thundring
peece
,
The
Meditation
shall
haue
his
partes
.
The
prayer
preparatory
accustomed
.
The
first
Preamble
shall
represent
an
obscure
,
and
darke
bottomlesse
dungeon
in
the
Center
of
the
earth
,
ful
of
horrour
and
stench
of
fire
,
brimstone
,
and
smoke
,
and
soules
inclosed
in
their
bodyes
plunged
in
these
flames
.
The
second
shall
demand
particuler
grace
,
well
to
meditate
of
Hell
,
for
euer
to
auoyd
it
.
The
first
point
shall
consider
,
that
as
there
is
nothing
in
this
life
more
horrible
then
death
,
nothing
so
dreadfull
as
Iudgement
that
followeth
after
:
so
nothing
is
more
intollerable
then
Hell
,
and
the
punishments
therof
:
is
weeping
&
gnashing
of
teeth
:
there
is
the
worme
gnawing
of
the
soule
and
neuer
dying
,
and
killing
alway
without
killing
.
There
is
the
fire
that
neuer
quencheth
;
there
is
the
darke
Countrey
couered
with
the
cloud
of
death
.
There
is
the
shaddow
of
death
,
where
no
order
,
but
perpetuall
horrour
inhabiteth
.
There
the
portion
of
the
damned
is
in
a
lake
burning
with
fire
and
brimstone
,
which
is
the
second
death
,
where
the
wicked
shall
be
tormented
world
without
end
.
The
second
point
shall
represent
the
diuers
sortes
of
paines
ordayned
according
to
the
diuersity
of
sins
;
Giue
him
torments
in
that
measure
,
that
he
hath
had
glory
and
delight
in
this
life
.
Therfore
there
the
Proud
shall
be
oppressed
with
an
extreme
confusion
and
shame
.
The
Couetous
suffer
an
vnspeakable
hunger
and
thirst
.
The
Adulterers
buryed
in
fire
and
brimstone
,
with
an
intolerable
stench
,
and
ech
of
all
their
partes
,
and
specially
of
those
that
haue
been
instruments
of
their
villanies
.
The
Cholericke
and
cruell
shal
haue
for
their
whips
and
scourges
their
owne
passions
,
and
the
fury
of
the
fiends
.
The
Gluttons
,
shall
be
serued
at
the
table
of
Hell
,
fed
with
serpents
and
toades
,
and
drinke
of
the
cuppe
of
the
wrath
of
God
.
The
Enuious
,
shall
beare
in
their
bosomes
euer-liuing
scorpions
,
who
shall
sting
them
to
an
immortall
rage
.
The
Slouthfull
,
shall
be
beaten
with
the
rodes
of
his
owne
rechlesnes
,
&
vexed
with
a
particuler
torment
of
body
and
soule
.
These
shall
be
the
proportions
of
euery
one
,
and
all
in
generall
shall
haue
the
horrour
of
that
hellish
company
,
of
darknes
,
of
cries
,
&
howlinges
one
of
another
.
The
forme
of
this
Eternity
shall
flye
as
a
fierce
fury
,
continually
before
their
eyes
,
beating
her
vnwearied
wings
;
and
hissing
her
horrour
into
their
eares
,
shall
couch
it selfe
in
the
depth
of
their
imagination
,
and
grauing
there
the
marke
and
round
circle
of
these
eternall
ages
,
shall
breed
therein
the
sting
and
immortall
rage
of
a
furious
desperation
.
O
soueraigne
bounty
?
What
monster
may
sinne
be
,
that
could
so
incense
either
thyne
anger
,
or
thy
clemency
against
it
?
O
sinne
,
how
abhominable
art
thou
,
seeing
no
payne
is
sufficient
to
punish
and
chastice
thee
,
but
eternall
?
O
mortall
men
what
thinke
you
of
,
when
you
defile
your
soules
with
the
familiarity
of
this
plague
,
this
death
,
this
confusion
?
Where
is
your
wit
,
to
loose
glory
,
delight
and
riches
of
heauen
,
for
a
fond
pleasure
,
for
a
foule
delight
,
for
a
brutish
vanity
,
with
this
inestimable
losse
,
throwing
your selues
head-long
into
euerlasting
damnation
.
O
my
soule
,
thinke
heereof
,
delay
no
longer
,
thinke
of
it
betymes
;
all
tyme
of
repentance
is
good
tyme
,
flye
the
danger
of
eternall
euills
,
whilest
the
mercy
of
God
inuiteth
thee
,
and
doth
promise
thee
help
,
and
assistance
,
and
recompence
for
thy
labour
.
O
my
Lord
,
I
will
serue
thee
with
all
my
soule
,
and
withall
my
soule
renounce
all
vanity
;
and
doe
vow
from
henceforth
eternal
emnity
to
thy
great
and
immortall
enemy
,
who
hath
furnished
so
much
matter
to
thy
iustice
,
to
build
these
mansions
of
darknes
,
confusion
&
death
.
O
Virgin
,
Queene
,
and
Mother
,
most
pure
,
most
great
,
and
puissant
,
further
the
desires
of
thy
Pilgrime
,
and
deuoted
suppliant
,
and
by
thy
credit
obtayne
that
he
may
happily
performe
the
good
desires
and
designements
,
which
thy
Sonne
his
Redeemer
,
and
Lord
hath
by
thyne
interc●ssion
planted
in
his
hart
.
The
After-dinner
,
and
Euening
of
the
twentith
dayes
Iourney
.
Other
Meditations
of
the
paynes
of
the
damned
.
CHAP.
XLV
.
THE
two
other
partes
of
the
day
shall
be
employed
in
the
consideration
of
the
infinite
number
of
soules
lost
,
The
one
and
twentith
Day
.
Of
Generall
Confession
,
and
of
the
parts
of
Pennance
.
CHAP.
XLVI
.
THIS
one
and
twentith
day
is
the
last
of
the
first
part
of
this
Pilgrimage
,
wherin
the
Pilgrime
must
prepare
him selfe
with
his
best
endeauour
to
pennance
,
&
purgation
of
his
soule
,
which
is
the
end
of
this
part
,
the
more
worthily
to
appeare
in
the
house
of
the
B.
Virgin
that
he
goeth
to
visit
,
a
Virgin
of
purity
,
mother
of
purity
,
and
Queene
of
purity
.
This
preparation
shall
be
in
the
chiefe
foundation
,
and
exact
and
entire
confession
of
all
his
sinnes
since
his
last
Confession
,
or
if
need
be
,
This
is
the
Confession
commonly
called
Generall
,
necessary
to
him
that
was
neuer
so
confessed
,
or
was
ill
confessed
,
either
by
concealing
any
mortall
sinne
willingly
,
or
for
want
of
good
disposition
necessary
to
a
Penitent
,
that
is
,
without
sorrow
for
sinnes
committed
,
There
is
also
another
Confession
generall
in
another
sense
,
The
accustomed
prayer
preparatory
.
The
first
Preamble
shall
represent
Adam
,
and
Eue
,
put
out
of
Paradise
to
doe
pennance
all
their
life
long
:
and
our
Sauiour
,
and
his
Precursour
Saint
Iohn
Baptist
,
Receaue
the
Holy
Ghost
,
whose
sins
you
forgiue
,
shall
be
forgiuen
,
and
whose
you
retaine
shal
be
retained
.
And
againe
:
All
that
you
bind
in
earth
,
shall
be
bound
in
heauen
;
and
all
that
you
loose
in
earth
,
shal
be
loosed
in
heauen
.
It
is
God
then
,
that
absolueth
,
by
the
seruice
of
the
Priest
,
and
not
the
Priest
by
his
owne
power
.
The
second
point
shall
note
,
that
to
obtaine
the
fruit
of
this
Sacrament
,
and
to
be
reconciled
to
God
,
three
thinges
must
be
done
.
The
first
,
to
leaue
and
detest
his
sinnes
,
and
make
a
firme
purpose
to
sinne
no
more
;
for
such
is
truly
contrite
.
The
second
,
to
confesse
.
The
third
,
to
satisfy
;
for
as
we
haue
offended
God
in
three
sorts
,
by
hart
,
by
word
,
&
worke
,
so
by
the
same
meanes
we
must
recouer
his
fauour
&
grace
,
as
the
Scriptures
,
Thou
shalt
not
despise
a
contrite
and
humble
hart
;
this
is
the
first
.
Let
vs
confesse
our
sinnes
;
this
is
the
second
.
Redeeme
thy
sinnes
with
almes
;
this
is
the
third
.
Contrition
is
in
the
hart
,
Confession
in
the
mouth
,
and
all
humility
in
worke
.
This
is
perfect
and
profitable
Pennance
.
And
S.
Augustine
:
God
healeth
those
that
haue
a
contrite
hart
,
healeth
those
that
confesse
,
healeth
those
that
punish
themselues
.
The
third
point
shall
first
consider
that
the
detestation
&
hatred
of
sinne
required
to
contrition
is
grounded
in
the
loue
of
God
,
In
the
second
place
,
he
shall
renew
in
his
memory
,
the
principall
qualityes
of
true
Confession
,
which
are
,
In
the
third
place
he
shall
note
,
Prayers
and
thankes-giuing
to
God
,
and
the
Blessed
Virgin
.
CHAP.
XLVII
.
O
Lord
behould
me
at
last
arriued
by
thy
fauour
at
the
place
I
haue
long
desired
,
there
to
cleanse
the
spots
of
my
soule
,
and
to
beautify
it
with
the
merits
of
thy
pretious
bloud
,
and
to
offer
my selfe
to
thy
seruice
for
euer
,
with
a
full
and
faythfull
hart
.
This
is
my
intention
&
end
:
it
is
thy
grace
and
fauour
,
that
must
succour
my
intention
,
and
crowne
my
end
;
the
good
of
thy
assistance
,
and
the
crowne
of
my
end
,
shal
be
thy
glory
.
O
glorious
Virgin
,
I
shall
this
day
see
that
happy
and
holy
house
,
magnificall
with
thy
greatnes
;
may
it
please
,
that
it
may
be
to
thy
Sonnes
honour
,
and
thyne
,
&
to
the
health
of
thy
humble
and
deuoted
Pilgrimes
soule
.
Going
out
of
his
lodging
in
the
morning
after
his
meditation
,
he
shall
sing
the
Canticle
following
,
as
continuing
to
aske
the
ayde
&
help
of
the
B.
Virgin
,
and
stirring
himselfe
vp
to
goe
forward
with
a
great
courage
.
A
Canticle
to
the
glorious
Virgin
Mary
.
Of
Gods
owne
Sonne
,
O
Mother
glorious
,
Heare
my
voice
,
O
Mother
gracious
:
Heare
my
sighes
,
heare
my
prayer
,
Obtaine
the
graunt
of
my
desire
.
My
groaning
voice
doth
tell
my
griefe
,
My
instant
prayers
require
reliefe
:
To
heauen
I
sigh
with
eyes
all
weeping
,
Heauen
I
seeke
the
land
of
the
liuing
.
Obtaine
me
grace
to
tread
alway
The
steps
of
Saints
,
and
not
to
stray
:
To
walke
on
earth
,
straight
and
euen
,
True
Pilgrim-like
the
way
to
heauen
.
To
see
the
Chamber
that
lodg'd
Christ
,
And
then
thy
glory
in
the
highest
.
This
being
done
he
shall
make
hast
to
come
,
if
he
may
soone
inough
,
to
heare
Masse
at
that
holy
Chamber
,
and
to
haue
all
the
after
noone
free
to
prepare
himselfe
to
Confession
:
and
as
soone
as
in
his
way
he
shall
haue
discouered
,
and
discerned
the
house
of
Loreto
,
he
shall
kneele
downe
,
saluting
the
B.
Virgin
,
according
to
the
custome
of
Christiah
Pilgrimes
,
which
is
to
salute
the
places
of
their
Pilgrimage
,
as
soone
as
they
see
them
.
So
the
Christians
going
to
recouer
the
holy
Land
,
prostrated
themselues
at
the
first
sight
of
Hierusalem
;
he
shall
therefore
salute
this
noble
discouery
,
greeting
the
B.
Virgin
,
and
saying
:
O
sacred
Virgin
,
honour
be
vnto
thee
,
honour
be
vnto
thee
Mary
full
of
grace
,
who
hast
happily
brought
me
hither
.
O
happy
houre
in
which
I
beginne
to
see
that
little
pallace
of
my
great
King
and
Redeemer
,
and
of
his
glorious
Mother
.
O
heauely
house
,
when
shall
I
kisse
the
threshold
of
thy
doore
?
The
walles
of
thy
house
,
and
within
the
walls
admire
the
wonders
that
haue
made
thee
admirable
?
And
hauing
sayd
this
,
he
shall
sing
Te
Deum
,
The
after-dinner
,
and
Euening
of
the
one
and
twentith
dayes
Iourney
.
Of
choosing
a
good
Ghostly-Father
,
or
Confessour
.
CAHP.
XLVIII
.
IN
the
afternoone
hauing
visited
the
most
markeable
places
there
,
and
hauing
vsed
some
prayers
,
A
prayer
to
be
sayd
,
before
the
Examen
which
is
made
before
Confession
.
LORD
God
,
who
making
me
according
to
thine
owne
Image
and
likenes
,
hast
giuen
me
memory
,
principally
to
remember
thy
good
,
and
myne
owne
euill
;
to
thanke
thee
for
the
one
,
&
cry
mercy
for
the
other
,
and
confesse
them
;
graunt
me
by
thy
holy
mercy
,
Of
the
examen
before
Confession
.
CHAP.
XLIX
.
THIS
examen
must
be
so
much
the
more
exact
and
diligent
,
by
how
much
the
longer
the
tyme
is
that
must
be
examined
,
as
ten
,
twenty
,
thirty
,
or
more
yeares
.
It
is
performed
in
running
ouer
the
ten
Commandements
,
the
seauen
Capitall
sinnes
,
the
fiue
senses
with
the
circumstances
.
The
particular
calling
of
euery
one
,
as
of
Clarke
,
Priest
,
Religious
,
Magistrate
,
Souldiour
,
Prelate
,
Superiour
,
Aduocate
,
Physitian
,
Artificer
,
euery
one
,
beside
the
general
duty
of
a
Christian
hath
proper
pointes
of
his
owne
particuler
calling
,
which
he
must
looke
ouer
,
if
perhaps
he
hath
failed
in
any
of
them
.
How
he
must
examine
his
Conscience
for
Confession
.
CHAP.
L.
A
Prayer
to
say
before
Confession
.
CHAP.
LI.
I
haue
sinned
,
and
done
ill
before
thee
alone
.
The
order
we
must
keep
in
Confession
.
CHAP.
LII
.
THIS
prayer
being
sayd
,
and
his
sinnes
noted
,
he
shall
present
himselfe
at
the
place
,
and
houre
appointed
,
to
the
Priest
,
and
hauing
asked
and
receaued
his
blessing
,
shall
say
his
Confiteor
.
vnto
mea
culpae
,
and
shall
beginne
to
confesse
his
sinnes
,
according
to
the
order
of
his
examen
,
and
memorial
,
runing
ouer
his
whole
conscience
faythfully
,
purely
,
simply
,
humbly
,
and
without
affected
ceremonies
of
wordes
,
or
gestures
;
without
accusing
any
other
to
excuse
,
or
diminish
his
owne
fault
,
without
telling
what
he
hath
not
done
,
but
accusing
himselfe
alone
,
and
only
of
his
sinnes
,
with
the
greatest
sense
and
feeling
of
deuotion
,
and
compunction
that
he
can
:
and
after
he
hath
told
all
in
his
memory
,
he
shall
make
an
end
of
his
Confiteor
,
and
desire
his
Ghostly
Father
to
aske
him
,
and
to
bring
into
his
remembrance
,
what
he
might
haue
forgotten
,
and
this
done
he
shall
receaue
of
him
pennance
&
absolution
,
and
shall
prepare
himselfe
all
the
rest
of
the
day
,
and
some
part
of
the
night
to
communicate
the
next
morning
,
and
going
from
the
place
of
Confession
,
shall
for
thankes-giuing
say
this
prayer
following
.
A
prayer
to
say
after
Confession
.
CHAP.
LIII
.
O
sweet
Iesu
,
the
true
Physitian
,
&
healer
of
my
diseases
,
the
true
life
and
peace
of
my
soule
,
the
true
solace
of
my
hart
,
I
humbly
thanke
thee
for
all
the
benefites
I
haue
receaued
of
thee
since
my
first
being
,
and
namely
for
this
last
,
wherby
thou
hast
giuen
me
meanes
to
cast
my selfe
at
thy
feet
,
to
aske
thee
mercy
,
&
reconcile
my selfe
vnto
thy
Maiesty
iustly
offended
with
my
faults
,
and
to
reuiue
in
me
the
ioy
,
and
riches
of
thy
good
fauour
and
friendship
.
Alas
,
O
my
souueraigne
Sauiour
,
what
had
become
of
my
poore
soule
,
if
thy
iustice
had
according
to
my
demerit
,
drawne
her
out
of
this
body
and
life
,
in
so
miserable
a
plight
,
all
couered
and
infected
with
the
spirituall
leprosy
,
dead
in
sinne
,
buried
in
her
filth
,
abhominable
before
thyne
eyes
,
a
marke
for
thy
fury
,
a
prey
to
death
and
eternall
confusion
.
O
my
Redeemer
,
immortall
thankes
be
to
thy
infinite
mercy
for
this
great
benefit
:
&
since
thy
mercy
hath
no
boundes
,
add
also
,
O
sweet
Iesu
,
to
this
benefit
,
the
firmnesse
of
a
holy
perseuerance
,
whereby
I
may
alwayes
preserue
the
Temple
of
my
soule
&
body
,
pure
&
neat
from
all
filth
&
ordure
of
sinne
.
Conserue
,
O
Lord
,
the
house
thou
camest
to
purify
,
This
shal
be
the
shutting
of
the
21.
day
,
and
third
weeke
,
finishing
the
first
period
of
his
pilgrimage
,
the
which
representeth
as
we
haue
sayd
the
life
of
those
which
beginne
the
way
of
vertue
,
the
way
of
Purgation
,
by
vertues
purgatiue
.
In
the
morning
the
Pilgrime
shal
begin
his
second
part
,
which
representeth
the
estate
of
those
that
are
gone
forward
,
and
aduanced
in
the
way
of
perfection
and
light
.
THE
PILGRIMES
ABODE
AT
LORETO
.
The
two
and
twentith
day
,
and
the
first
of
his
abode
.
A
Meditation
vpon
the
holy
Eucharist
.
CAHP.
I.
FOR
the
meditation
of
the
first
dayes
iourney
of
this
second
Part
of
his
Pilgrimage
,
the
Pilgrime
shall
fitly
take
the
subiect
of
the
Eucharist
;
for
he
cannot
better
begin
to
honour
this
holy
place
,
then
with
so
holy
an
action
,
nor
more
refresh
&
solace
the
trauaile
of
his
pilgrimage
,
then
by
this
refection
,
nor
better
open
the
doore
of
his
soule
to
the
light
of
the
Holy
Ghost
,
then
by
the
receauing
of
such
a
Sacrament
;
and
this
should
be
the
first
meale
,
and
the
last
banquet
of
euery
true
Pilgrime
;
he
shal
make
his
Meditation
early
in
the
morning
at
the
holy
house
with
these
partes
.
The
prayer
preparatory
accustomed
,
shal
demand
grace
to
direct
all
his
actions
to
the
glory
of
God
,
and
saluation
of
his
soule
.
In
the
first
preamble
he
shall
set
before
his
eyes
the
history
of
the
two
Pilgrimes
,
The
second
shall
demand
a
speciall
light
,
well
to
penetrate
the
maiesty
and
profit
of
this
mystery
.
The
first
Point
,
Of
three
figures
of
the
Holy
Sacrament
.
CHAP.
II.
THE
first
point
of
the
meditation
shall
containe
three
old
Figures
,
The
second
Figure
is
the
sacrifice
of
the
Paschall
Lambe
,
which
was
ordayned
the
night
before
the
deliuerance
of
the
Hebrewes
,
The
third
Figure
is
the
Manna
,
The
second
point
,
Of
the
Maiesty
of
our
Sauiour
in
this
Blessed
Sacrament
.
CHAP.
III.
THE
second
point
shall
be
to
meditate
in
this
Sacrament
,
first
,
the
power
of
our
Sauiour
,
The
third
point
,
Of
the
effects
of
this
Holy
Sacrament
.
CHAP.
IV.
S.
Tho.
3.
quest.
79.
THE
third
shall
be
to
consider
the
effects
of
this
diuine
mystery
,
which
are
many
.
The
1.
wherof
is
to
Quicken
and
giue
the
grace
of
God
,
the
life
of
the
soule
,
as
our
Sauiour
sayth
:
He
that
eateth
me
shall
liue
by
me
.
The
second
,
to
Nourish
,
and
increase
the
same
grace
,
euen
as
corporall
meate
maintaineth
life
,
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
remaineth
in
me
,
and
I
in
him
.
An
effect
which
did
manifestly
appeare
in
the
first
Christians
,
who
receaued
euery
day
,
of
whome
it
is
sayd
,
that
they
were
one
hart
&
one
soule
.
The
fifth
,
to
Enkindle
deuotion
,
and
Charity
towardes
God
and
men
,
euen
as
bread
and
wine
doth
increase
the
vitall
spirits
,
and
heate
the
body
.
The
sixth
,
to
Extinguish
,
&
quench
the
concupiscence
of
flesh
,
and
to
preserue
from
sinne
,
as
a
remedy
against
the
flesh
of
our
first
Father
Adam
,
by
the
which
men
were
defyled
,
and
made
prone
to
sinne
.
The
seauenth
,
to
Fortify
and
strengthen
vs
against
all
the
stormes
and
tribulations
of
this
mortall
life
;
Dauid
prophesying
of
this
effect
,
sayd
:
Thou
hast
prouided
a
table
for
me
,
against
those
that
trouble
me
.
So
we
read
that
the
Prophet
Elias
persecuted
by
Queene
Iezabel
,
and
constrained
to
fly
through
the
desert
,
He
that
eateth
my
Flesh
,
and
drinketh
my
Bloud
hath
life
euerlasting
,
and
I
will
rayse
him
againe
at
the
last
day
.
After
these
considerations
,
the
Pilgrime
shall
admire
the
greatnes
of
this
guift
and
benefit
,
and
in
his
admiration
shall
say
this
prayer
following
.
A
speach
to
God
,
and
thankesgiuing
.
CHAP.
V.
O
My
soueraigne
Lord
,
and
sweet
Redeemer
,
I
behould
in
all
thy
diuine
workes
,
and
especially
in
the
Sacrament
of
thy
Blessed
Body
,
that
thy
power
is
infinite
,
that
thy
wisedome
is
a
depth
,
thy
bounty
a
sea
without
bottome
or
bounds
;
thou
hast
made
all
this
visible
world
of
nothing
for
the
vse
of
man
,
thou
hast
allied
thy selfe
to
the
house
of
Adam
,
How
to
Heare
Masse
.
CHAP.
VI.
HAVING
finished
his
prayer
,
he
shall
heare
the
diuine
Office
,
and
goe
to
Confession
if
he
need
,
and
shall
heare
Masse
to
receaue
afterward
,
which
to
do
profitably
,
it
is
good
to
know
the
manner
that
euery
Christian
must
keep
to
heare
it
well
.
The
second
thing
which
the
Pilgrime
shall
consider
,
is
the
admirable
manner
whereby
this
Body
is
made
present
vpon
the
Altar
,
and
there
remayneth
present
;
The
third
is
the
fruit
we
may
reape
by
the
good
disposition
,
wherewith
we
heare
Masse
,
and
the
danger
in
hearing
it
negligently
:
our
Pilgrime
therefore
shall
,
come
prouided
and
instructed
in
the
meditation
of
these
three
sayd
thinges
,
and
thereby
shall
take
occasion
to
conceaue
a
profound
respect
,
and
a
great
admiration
,
with
a
like
affection
towardes
this
diuine
and
most
admirable
mystery
.
Besides
this
generall
preparation
,
he
shall
endeauour
also
to
be
attentiue
to
all
the
parts
of
the
Masse
,
and
to
draw
particuler
profit
from
each
of
them
,
following
with
his
eares
,
eyes
,
mouth
,
and
hart
,
all
the
actions
of
the
Priest
sacrificing
,
and
therefore
hauing
answeared
him
to
the
prayers
,
and
the
Confession
which
he
maketh
at
his
entrance
vnto
the
Altar
,
he
shall
accompany
him
through
all
the
Actions
of
the
Sacrifice
,
which
are
foure
.
How
the
Christian
should
behaue
himselfe
in
euery
part
of
the
Masse
.
CHAP.
VII
.
IN
the
first
part
of
the
Masse
,
which
is
from
the
beginning
to
the
Offertory
,
121.
●
.
reuerence
and
adore
the
supreme
deity
,
and
which
holy
men
haue
vsed
,
as
holy
Scripture
do
teach
vs
.
Therein
the
Priest
employeth
the
noblest
parts
and
gestures
of
his
body
,
with
all
the
facultyes
of
his
soule
,
his
vnderstanding
,
will
,
and
memory
:
He
hearkeneth
what
he
readeth
and
what
God
sayth
to
him
in
his
Scriptures
,
he
lifteth
his
eyes
to
heauen
,
in
token
that
there
he
acknowledgeth
God
to
reigne
whome
he
imploreth
;
he
casteth
them
downe
in
signe
of
humility
;
he
lifteth
vp
and
ioyneth
his
handes
,
In
the
second
part
,
Pray
Bre●hren
&c.
at
which
warning
he
shall
say
the
prayer
,
which
he
sayeth
who
serueth
in
the
name
of
all
the
people
,
in
these
wordes
:
Our
Lord
receaue
this
sacrifice
at
thy
handes
,
to
the
prayse
and
glory
of
his
name
,
to
our
profit
,
and
of
his
whole
holy
Church
.
When
the
Priest
pronounceth
the
foure
precedent
clauses
of
the
Preface
,
he
shall
answere
therto
with
hart
and
mouth
,
and
withall
his
might
shall
excite
his
fayth
and
loue
towardes
God
,
especially
at
these
words
:
Sursum
corda
;
Our
harts
on
high
,
what
is
myne
.
Come
,
O
my
Lord
,
and
enter
into
the
house
of
thy
poore
seruant
,
to
strengthen
it
,
to
beautify
it
,
to
make
it
pure
with
thy
purity
,
and
beautifull
with
beauty
,
capable
of
thy
blessings
,
enriched
with
〈◊〉
●races
,
and
happy
with
thy
present
goodnes
.
Amen
.
After
,
he
shal
receaue
the
body
of
our
Lord
at
the
handes
of
the
Priest
,
withall
the
humility
that
a
poore
seruant
can
bring
,
receauing
into
his
house
the
Maiesty
of
his
God
;
and
if
any
foolish
conceit
happen
to
fall
into
his
fancy
,
such
as
the
Diuell
often
vseth
at
that
tyme
to
cast
into
the
bosome
of
the
deuout
soule
,
to
breake
and
disgust
the
tast
of
his
deuotion
,
he
shall
contemne
it
,
and
make
no
reckoning
thereof
,
but
shall
passe
on
,
sticking
to
the
Meditation
of
the
B.
Sacrament
which
he
commeth
to
receaue
.
In
the
last
part
of
the
Masse
,
which
is
all
that
followeth
after
the
Communion
,
consisting
in
nothing
but
prayers
and
thankesgiuing
,
he
shall
thanke
God
,
and
say
the
prayer
following
.
A
prayer
after
receauing
.
CHAP.
X.
IMMORTAL
thankes
be
vnto
thee
for
thy
fauour
,
O
my
Creatour
&
Redeemer
,
thanks
for
this
heauenly
food
,
this
virginall
flesh
,
this
deified
body
,
for
this
precious
purifying
,
quickening
and
deifying
Bloud
.
In
this
banquet
,
O
my
Lord
,
I
behould
the
meruailes
of
thy
almighty
power
,
of
thy
infinite
goodnes
and
wisedome
,
and
acknowledge
that
to
be
true
,
which
thy
Prophet
did
sing
long
since
,
Psal.
110.
Our
Lord
hath
made
a
memoriall
of
his
wonderous
workes
,
he
hath
prepared
food
for
those
that
feare
him
.
O
my
soule
,
now
fill
thy selfe
,
seeing
that
hauing
taken
this
food
,
thou
hast
within
thee
him
that
filleth
all
:
satisfy
thy selfe
on
this
meat
,
which
giueth
glory
&
life
euerlasting
.
O
my
senses
heere
be
you
astonished
;
you
my
eyes
see
nothing
but
the
whitenes
&
roundnes
of
the
bred
,
&
thou
my
tongue
feelest
only
the
tast
of
a
fraile
elemē●
,
and
thou
my
vnderstanding
canst
not
with
the
wings
of
thy
discourse
ascend
to
the
height
and
knowledge
of
this
mystical
banquet
.
It
is
true
,
but
be
not
therefore
sory
,
O
my
senses
,
for
such
a
noble
dish
must
be
serued
to
a
more
noble
taste
,
the
tast
of
the
soule
;
&
not
to
the
palate
of
the
body
,
as
other
earthly
meates
are
,
taken
indeed
by
the
body
,
but
chewed
and
tasted
by
the
spirit
,
considered
by
the
eyes
of
faith
,
and
consumed
and
digested
by
the
fire
of
heauenly
charity
,
not
by
the
heat
of
our
body
,
or
mortall
stomacke
.
But
you
are
not
here
left
without
your
part
also
;
for
this
flesh
that
seedeth
the
soule
giueth
also
immortality
to
the
body
,
and
will
bring
you
to
the
immortal
glory
in
the
general
resurrection
of
al
mankind
.
O
flesh
immortall
!
O
flesh
virginall
!
O
flesh
diuine
!
O
fruitfull
virgin
!
O
most
pure
Mother
,
who
hast
seasoned
this
flesh
and
bread
for
vs
;
blessed
be
thou
,
and
blessed
be
the
fruit
of
thy
wombe
for
euer
and
euer
.
Procure
,
O
Virgin
,
by
thy
intercession
,
that
it
may
conserue
me
in
the
loue
of
thy
Sonne
,
in
the
purity
of
thy
grace
,
and
nourish
me
vnto
life
euerlasting
,
Amen
.
Masse
being
done
,
and
his
prayers
said
,
he
shal
retourne
to
his
Inne
to
his
refection
.
How
to
heare
a
Sermon
.
CHAP.
XI
.
BECAVSE
the
hearing
of
the
word
of
God
after
Masse
is
one
of
the
most
common
&
important
actions
of
Christians
,
and
wherein
diuers
errours
are
committed
,
which
depriue
the
soule
of
the
fruit
it
might
receaue
thereby
;
the
pilgrime
that
will
profit
,
The
more
we
nourish
the
body
ill
affected
,
the
more
we
hurt
it
,
is
found
most
true
by
similitude
in
the
soule
;
for
the
more
that
an
impure
and
indisposed
soule
is
preached
vnto
,
The
After-dinner
,
and
the
Euening
of
the
two
and
twentith
day
.
Exercises
of
Deuotion
.
CHAP.
XII
.
HE
shal
passe
the
Afternoone
in
the
exercise
of
pious
workes
,
in
the
reading
of
some
good
booke
,
in
visiting
the
holy
place
,
in
viewing
the
votiue
tables
hanging
vpon
the
Church
walls
,
contayning
the
miracles
done
there
,
by
the
intercession
of
the
Blessed
Virgin
,
in
hearing
the
sermon
,
Euensong
,
Litanies
,
and
Hymnes
that
there
are
song
by
diuers
Pilgrimes
,
to
the
honour
of
the
Sonne
,
and
his
glorious
Mother
,
to
giue
almes
if
he
hath
wherewithall
,
to
conferre
with
spirituall
men
about
some
matters
meet
●or
the
Virgins
Deuote
,
especially
hauing
that
day
beene
admitted
to
the
Table
of
our
Sauiour
.
Hauing
thus
bestowed
the
day
,
he
shall
retire
himselfe
to
his
refection
,
and
rest
at
his
lodging
,
with
his
accustomed
prayers
,
taking
some
point
of
his
morning
meditation
,
or
of
the
Ghospell
read
that
day
in
the
Masse
,
or
some
other
subiect
,
which
he
shall
chuse
,
or
take
of
his
spirituall
Father
.
The
three
and
twentith
day
.
A
Meditation
of
the
Conception
of
the
Blessed
Virgin
.
CHAP.
XIII
.
THE
Pilgrime
in
the
second
day
of
his
ariue
,
&
the
three
and
twentith
of
his
voyage
,
For
entry
thereunto
,
he
shall
set
before
his
eyes
the
history
of
S.
Ioachin
,
&
S.
Anne
,
who
being
past
hope
of
children
,
but
by
speciall
fauour
from
heauen
,
The
first
point
shall
containe
the
message
which
the
Angell
brought
from
●eauen
,
that
they
should
haue
a
daughter
of
great
vertue
,
Ioachim
being
on
the
mountaine
praying
,
and
S.
Anne
in
her
garden
.
The
second
point
shall
propose
certaine
figures
of
this
future
Conception
;
the
first
shal
be
taken
from
the
history
of
the
creation
of
the
world
,
where
it
is
sayd
,
That
God
created
light
before
all
thinges
.
This
light
was
the
matter
whereof
God
framed
the
Sunne
the
fourth
day
,
as
S.
Denu
sayth
,
which
is
a
figure
of
the
Conception
of
the
B.
Virgin
;
S.
Iohn
were
indeed
sanctifyed
in
the
wombe
of
their
Mother
,
notwithstanding
they
were
first
infected
;
The
third
point
shall
consider
some
prophecyes
of
the
same
Conception
,
Lord
thou
hast
blessed
thy
earth
:
that
is
,
the
Sonne
of
God
,
who
should
preserue
from
sinne
the
Virgin
that
was
to
be
his
Mother
.
The
Highest
hath
sanctifyed
his
Tabernacle
,
that
is
the
Virgin
,
who
was
to
be
the
Tabernacle
of
God
,
and
therefore
was
by
him
prepared
and
sanctifyed
from
the
beginning
with
a
sanctification
most
meet
for
such
a
Sonne
,
Wisedome
hath
built
her selfe
a
house
.
It
is
then
a
most
perfect
house
,
seeing
Wisedome
it selfe
hath
built
it
,
a
house
all
beautifull
in
the
foundation
,
and
euery
part
,
according
to
an
other
prophecy
:
Thou
art
all
beautifull
,
and
there
is
no
spot
in
thee
.
In
the
fourth
point
he
must
consider
,
that
for
diuers
reasons
,
S.
Iohn
,
as
we
haue
sayd
;
it
were
reason
,
that
the
generation
of
the
Mother
of
the
Holy
of
Holyes
should
be
honoured
with
some
more
noble
prerogatiue
,
and
that
not
only
she
should
be
cleansed
from
sinne
as
other
Saints
were
,
but
also
preserued
from
all
vncleanesse
in
her
Mothers
wombe
,
as
she
was
in
all
her
life
.
Be
thou
therefore
eternally
praysed
,
The
After-dinner
of
the
three
and
twentith
Day
.
Of
the
purity
of
Christian
actions
in
their
intention
.
CHAP.
XIIII
.
IN
the
afternoone
the
Pilgrime
shal
attend
,
as
the
day
before
,
to
pious
works
,
shall
hear●
the
sermon
&
diuine
Office
,
shall
read
some
good
booke
,
shall
conferre
with
his
Ghostly
Father
,
or
other
deuout
persons
,
shall
say
his
beads
,
giue
almes
,
or
beg
for
himselfe
,
or
others
,
sing
some
Hymne
of
the
B.
Virgin
,
or
heare
the
Salue
Regina
song
,
or
some
other
for
the
tyme.
In
the
euening
he
shall
make
his
meditation
in
the
Church
vpon
some
point
of
his
morning
meditation
,
labouring
throughly
to
know
,
and
prayse
the
greatnes
and
goodnes
of
of
God
in
the
excellent
purity
of
this
Conception
,
&
shall
vnderstand
,
that
it
is
much
more
beseeming
the
Maiesty
of
God
and
his
Mother
,
to
be
conceaued
without
original
sinne
,
then
to
be
cleansed
from
it
;
more
noble
to
haue
been
light
from
the
beginning
,
then
of
darknes
to
haue
beene
made
light
;
more
approaching
to
the
sense
and
mind
of
the
Catholike
Church
,
which
honoureth
this
conception
with
a
solemne
feast
,
though
she
doth
not
condemne
of
heresy
,
those
who
belieue
that
she
was
touched
with
originall
sinne
,
but
after
from
heauen
sanctifyed
.
O
B.
Virgin
,
The
foure
and
twentith
Day
.
A
Meditation
of
the
Natiuity
of
the
glorious
Virgin
.
CHAP.
XV.
THE
meditation
of
this
morning
shall
be
of
the
Natiuity
of
the
Blessed
Virgin
in
three
points
.
The
first
shall
consider
some
figures
of
this
Natiuity
,
A
starre
shall
rise
out
of
Iacob
,
and
a
man
from
Israell
.
The
B.
Virgin
is
signifyed
by
this
starre
,
so
called
by
the
Saints
,
by
reason
of
her
heauenly
and
eminent
vertues
,
&
her
Sonne
by
the
name
of
Man
.
For
he
is
verily
the
Man
of
men
,
Who
is
she
that
commeth
ascending
like
the
morning
rising
,
beautifull
as
the
Moone
,
chosen
as
the
Sunne
,
terrible
as
a
battaile
in
aray
:
This
is
the
B.
Virgin
appearing
,
&
comming
to
the
world
with
her
celestiall
purity
,
next
and
before
the
Sunne
,
the
spirituall
morning
,
and
more
beautifull
a
thousand
tymes
,
then
our
worldly
morning
;
for
she
did
not
only
bring
tydings
of
the
day
at
hand
,
but
brought
him
forth
,
&
not
only
did
make
the
end
of
the
night
of
this
world
,
but
also
the
day
of
the
grace
of
our
Redeemer
.
Also
:
A
rodd
shall
rise
out
of
the
roote
of
lesse
,
and
from
the
roote
thereof
shall
spring
a
flower
.
This
Rod
is
the
B.
Virgin
,
sayth
S.
Hierome
,
hauing
no
other
shrubbe
ioyned
with
her
:
Behold
a
a
Virgin
shall
conceaue
,
and
bring
forth
a
sonne
.
Vpon
these
&
like
prophecies
he
shall
discourse
in
his
meditation
,
still
gathering
the
fruit
of
loue
or
admiration
to
the
prayse
of
God
,
and
this
holy
Virgin
.
In
the
third
point
he
shall
meditate
the
Natiuity
it selfe
,
reioycing
therin
&
honouring
it
as
the
chiefest
that
hath
byn
among
men
,
Let
vs
with
solemnity
celebrate
this
feast
of
the
Natiuity
of
her
,
who
was
euer
a
Virgin
,
the
mother
of
God
,
Mary
.
This
is
the
day
that
saw
borne
the
liuing
heauen
,
this
blessed
earth
,
this
starre
of
the
Sea
,
this
paradise
of
pleasure
,
this
Arke
of
the
Testament
,
this
Rod
of
lesse
,
this
faire
morning
that
bringeth
the
Sunne
;
and
so
shall
discourse
on
the
ioy
of
this
Natiuity
,
and
conclude
with
these
or
the
like
wordes
.
O
day
desired
aboue
all
the
dayes
of
the
precedent
ages
,
or
rather
the
only
day
,
all
the
rest
being
but
night
;
Hauing
made
his
prayer
,
he
shall
heare
Masse
,
and
communicate
with
his
accustomed
preparation
,
and
employ
all
the
morning
in
like
exercises
,
The
After-dinner
,
and
euening
of
the
foure
&
twentith
Day
.
Of
the
B.
Virgins
Auncestours
,
and
of
the
vanity
of
worldly
greatnes
.
CHAP.
XVI
.
IN
the
Afternoone
hauing
taken
some
honest
recreation
,
in
reading
some
good
booke
,
or
talking
with
his
Ghostly
Father
,
or
some
other
of
good
conuersation
,
he
shall
heare
Euensong
,
and
the
diuine
Office
,
and
shall
haue
his
meditation
ready
against
night
,
Abraham
,
Isaac
,
Iacob
,
so
many
Kinges
,
Princes
,
and
Lords
,
as
are
recited
,
and
named
in
the
Ghospel
of
the
day
.
The
fiue
and
twentith
Day
.
A
meditation
of
the
Presentation
of
the
B.
Virgin
in
the
Temple
.
CHAP.
XVII
.
THIS
day
,
The
prayer
preparatory
as
before
.
The
first
preamble
shall
represent
S.
Ioachim
,
and
S.
Anne
,
as
standing
at
the
gate
of
the
Temple
to
offer
their
little
creature
this
Virgin
,
to
the
high
Priest
to
be
admitted
&
receaued
among
the
virgins
consecrated
to
Almighty
God
.
The
second
preamble
shall
demand
grace
duely
to
vnderstand
this
mystery
.
The
first
point
shall
be
to
consider
,
S.
Ioachim
,
and
S.
Anne
,
who
had
vowed
to
God
their
fruite
,
to
the
imitation
of
that
holy
,
but
barren
woman
S.
Anne
the
Mother
of
the
Prophet
Samuel
,
who
prayed
vnto
God
with
warm
teares
to
take
away
the
reproach
of
her
sterility
,
with
that
promise
,
The
other
cause
of
this
oblation
is
more
high
,
that
is
,
the
election
of
God
,
I
was
created
from
the
beginning
,
Eccl
s.
14.
and
before
the
world
,
that
is
,
foreseene
in
the
councell
of
Eternity
,
and
by
the
same
Prouidence
chosen
by
God
to
be
the
Mother
of
his
Sonne
;
he
would
therfore
,
that
as
she
was
a
singular
worke
of
his
hand
,
so
should
she
be
dedicated
to
him
,
as
his
owne
from
her
infancy
by
this
particular
ceremony
,
whereby
giuing
her
to
Ioachin
and
Anne
,
aboue
the
course
of
their
naturall
infirmity
and
yeares
,
he
inspired
also
into
them
to
offer
her
as
a
proper
guift
of
his
liberality
,
that
she
might
be
blessed
with
all
causes
,
as
well
supernatural
as
naturall
,
enriched
with
heauenly
guifts
in
her
soule
,
and
honoured
with
the
deuotion
of
her
Progenitours
,
and
made
capable
of
greater
benedictions
.
The
third
point
of
the
Meditation
,
Of
Virgins
and
men
consecrated
to
Almighty
God
.
CHAP.
XVIII
.
IN
the
third
point
he
shal
meditate
how
God
hath
alwayes
had
in
his
Church
,
Rabbi
Abraham
writing
sayth
:
This
was
the
custome
of
women
to
dresse
,
and
adorne
themselues
euery
morning
,
dressing
their
heades
by
a
looking
glasse
of
brasse
,
or
of
glasse
.
Now
there
were
in
Israell
women
pious
and
deuout
,
who
leauing
the
follies
of
the
world
,
did
offer
their
Glasses
to
God
,
as
needing
them
no
more
for
the
attiring
of
their
bodyes
,
and
they
met
euery
day
before
the
gat
of
the
Sanctuary
in
great
number
,
in
manner
of
an
army
,
&
attended
i●
prayer
,
and
hearing
the
Law
of
God
.
Of
which
wordes
we
gather
first
,
that
Moyses
made
the
foot
of
this
Lauer
of
those
Glasses
of
brasse
,
or
steele
molten
,
which
being
polished
and
burnished
,
not
melted
,
but
rather
set
on
as
plates
or
barres
:
both
opinions
come
to
one
,
but
the
first
is
more
agreable
to
the
text
of
Scripture
.
Niceph.
l.
2.
cap.
3.
Heere
the
Pilgrime
shall
meditate
attentiuely
,
first
what
this
chosen
child
might
do
during
her
infancy
in
the
house
of
her
Father
,
which
was
euen
this
heauenvly
Chamber
,
wherein
he
maketh
his
meditation
?
how
many
signes
she
gaue
in
this
her
yong
age
of
her
present
and
future
sanctity
?
In
her
cariage
?
In
her
words
and
actions
?
In
her
modesty
,
in
her
obedience
,
in
her
going
,
in
her
eyes
,
and
in
the
gouernement
of
all
her
senses
and
gestures
?
Secondly
,
with
what
ardour
and
feruour
of
deuotion
and
piety
,
with
what
innocent
purity
of
body
and
soule
,
with
what
consent
and
harmony
of
al
the
great
vertues
of
a
celestiall
virgin
she
serued
that
supreme
Maiesty
in
the
Temple
,
for
eleuen
yeares
she
remayned
there
?
O
little
habitation
!
O
happy
house
of
Nazareth
,
which
first
didst
behould
to
moue
and
shine
this
beautifull
shining
starre
,
performing
the
course
of
her
infancy
within
thy
walles
&
closure
!
that
first
heardst
her
speake
,
first
didst
see
her
go
,
didst
first
behold
her
graue
&
modest
footesteps
and
marchings
!
O
Temple
most
honourable
in
the
holynes
of
this
offering
,
in
the
greatnes
of
this
Queene
,
in
the
dwelling
of
this
Virgin
!
her selfe
a
Temple
more
royall
then
thou
,
builded
of
more
precious
matter
,
and
by
a
wiser
workman
then
he
that
made
thee
!
a
liuing
Temple
a
worke
of
the
Holy
Ghost
,
built
of
precious
stone
,
and
adorned
withall
sort
of
graces
!
who
was
to
be
a
Tabernacle
and
Pauilion
to
the
King
of
Kinges
,
and
a
refuge
to
mankind
!
O
God
great
worke
man
of
this
wonder
,
as
of
all
others
,
be
thy
name
blessed
for
euer
in
her
,
thy
liberality
praysed
,
thy
goodnes
exalted
and
magnifyed
!
O
glorious
Virgin
,
O
great-little
Lady
,
an
offering
most
pure
,
most
beautifull
,
and
most
acceptable
to
the
eyes
of
the
diuine
Maiesty
in
thy
infancy
,
and
in
all
thy
youth
,
which
thou
didst
spend
in
the
seruice
of
thy
Creatour
,
obtaine
for
me
,
that
I
may
be
a
pure
&
cleane
offering
vnto
his
altar
,
that
I
may
serue
thee
day
and
night
,
and
that
if
my
yeares
passed
haue
beene
ill
spent
,
at
least
the
rest
of
my
life
may
be
consecrated
to
the
prayse
of
thy
Creator
&
myne
,
that
my
thoughts
wordes
and
workes
may
be
a
continuall
offering
to
his
Temple
,
and
that
such
may
be
the
life
and
pilgrimage
of
thy
deuoted
Pilgrime
.
This
shall
be
the
speach
,
and
the
end
of
his
morning
meditation
,
after
he
shall
heare
Masse
,
and
the
rest
of
the
diuine
seruice
,
vntill
dinner
tyme.
The
After-dinner
,
and
euening
of
the
fiue
&
twentith
Day
.
IN
the
afternoone
he
shall
vse
the
same
exercises
of
deuotion
that
he
vsed
the
dayes
before
.
In
the
euening
he
may
read
the
history
of
the
Presentation
of
our
B.
Lady
,
and
gather
thence
some
new
profit
of
admiration
,
loue
,
zeale
,
deuotion
towardes
God
,
and
the
B.
Virgin
:
the
like
he
may
do
at
midnight
,
except
he
had
rather
chuse
some
other
subiect
.
The
six
and
twenty
Day
.
The
morning
Meditation
,
of
the
Espousall
of
the
B.
Virgin
with
S.
Ioseph
.
CHAP.
XIX
.
THIS
morning
the
Pilgrime
shal
take
,
as
following
the
former
,
the
Espousall
of
the
B.
Virgin
with
S.
Ioseph
,
which
was
done
by
diuine
dispensation
,
for
causes
which
we
must
consider
afterward
,
after
she
had
remayned
in
the
Temple
vntill
fifteen
years
of
age
,
at
which
tyme
the
virgins
were
commonly
wont
to
be
placed
in
mariage
according
to
the
ordinary
course
,
and
practise
of
the
Iewes
.
The
prayer
preparatory
shall
be
as
accustomed
.
The
first
preamble
shall
represent
the
B.
Virgin
and
S.
Ioseph
betrothed
togeather
.
The
Scripture
telleth
not
by
whom
,
but
we
may
thinke
it
was
by
the
high
Priest
,
Gregory
Nissen
,
or
by
the
chiefe
or
neerest
of
kindred
in
the
Fathers
absence
,
according
to
the
custome
of
the
Iewes
,
The
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Iacob
be
with
you
,
&
ioyne
you
togeather
,
and
fullfill
his
blessinges
vpon
you
.
The
second
preamble
shall
demand
a
speciall
light
to
know
this
mystery
.
The
first
point
shall
be
to
consider
,
how
meruailous
this
mariage
was
,
The
wonders
and
prerogatiues
of
this
Mariage
amongst
others
were
these
.
1.
That
both
parties
were
not
only
virgins
,
but
purposed
so
to
continue
.
Of
the
B.
Virgin
Mary
none
may
doubt
;
for
the
Scripture
doth
euidently
shew
,
S.
Hierome
disputing
against
Heluidius
that
infamous
heresiarch
:
Ioseph
a
pertuall
virgin
adu
.
Helu
.
ad
finem
.
Aug
serm.
15.
de
nat.
Domini
.
Thou
houldest
(
sayth
he
)
without
reason
,
that
Mary
did
not
continue
a
Virgin
,
but
I
hould
with
reason
,
not
only
the
contrary
,
but
that
Ioseph
also
was
a
virgin
by
Mary
:
and
giueth
the
reason
saying
:
To
the
end
that
the
Sonne
of
God
might
be
borne
of
a
virginall
mariage
.
S.
Augustine
,
of
the
same
spirit
:
Hould
thou
,
O
Ioseph
thy
virginity
,
common
with
the
Virgin
thy
spouse
;
for
that
the
power
,
and
strength
of
the
Angells
shall
be
borne
of
her
.
Let
Mary
in
her
flesh
be
the
spouse
of
Christ
in
keeping
her
Virginity
;
be
thou
also
the
Father
of
Christ
,
by
thy
care
of
chastity
,
and
honour
of
thy
Virginity
.
Againe
:
Reioyce
thou
Ioseph
,
and
be
glad
of
the
virginity
of
Mary
,
who
only
in
thy
mariage
hast
deserued
to
haue
a
virginall
affection
;
for
by
the
merit
of
thy
virginity
,
thou
art
depriued
of
the
act
of
mariage
,
with
this
gaine
,
that
thou
art
called
the
Father
of
our
Sauiour
.
And
diuers
other
Fathers
&
Saints
,
Theodoret
,
Beda
,
Bernard
,
Anselme
,
Thomas
,
Gerson
,
and
almost
all
the
Latin
Doctours
that
haue
written
since
,
Peter
Damianus
a
noble
writer
of
his
age
,
sayth
boldly
,
That
,
this
is
the
fayth
of
the
Catholike
Church
.
And
surely
if
our
Sauiour
being
to
goe
out
of
this
world
vnto
his
Father
,
thought
it
not
meet
to
commit
the
custody
of
his
Mother
a
Virgin
,
though
of
good
yeares
,
to
the
keeping
&
trust
of
any
but
of
a
Virgin
,
S.
Iohn
;
is
it
not
like
,
that
being
young
,
&
not
his
Mother
,
he
would
mary
her
to
a
man
that
was
not
a
virgin
,
and
that
had
not
made
a
vow
to
perseuere
in
that
estate
?
we
must
thinke
therfore
that
the
B.
Virgin
was
assured
to
Ioseph
,
and
he
to
her
againe
,
with
purpose
of
perpetuall
continency
,
instructed
therunto
by
the
secret
instinct
of
the
holy
Ghost
,
and
strengthned
with
a
liuely
fayth
,
that
God
would
able
them
to
liue
both
virgins
,
and
married
folkes
togeather
.
Secondly
,
this
mariage
was
meruailous
in
this
point
aboue
other
common
marriages
,
that
notwithstanding
the
purpose
of
virginity
in
them
both
,
yet
was
it
a
true
mariage
,
and
the
Scripture
doth
plainely
teach
this
truth
;
S.
Ambrose
sayth
:
The
Bl.
Virgin
the
mother
of
our
Sauiour
,
being
betrothed
to
her
husband
,
was
called
his
wife
,
euen
as
mariage
is
called
mariage
,
when
it
is
made
by
common
consent
of
wills
;
for
it
is
not
the
losing
of
Virginity
,
but
the
coniugall
consent
&
alliance
that
maketh
the
mariage
.
Againe
:
Meruaile
not
to
heare
the
B.
Virgin
often
in
the
Scripture
called
,
the
wife
of
Ioseph
,
although
he
neuer
knew
her
;
for
this
doth
not
signify
,
that
she
lost
her
virginity
,
but
that
she
was
married
vnto
him
.
He
meaneth
,
as
other
Diuines
do
say
,
that
the
only
consent
,
and
lawfull
,
and
mutuall
vnion
of
willes
,
and
not
carnall
knowledge
,
doth
tye
the
band
of
Matrimony
,
and
the
essentiall
knot
of
marriage
.
S.
Augustine
:
Ioseph
is
called
an
husband
,
by
reason
of
the
first
fayth
of
his
assurance
giuen
to
the
B.
Virgin
,
although
he
neuer
knew
her
carnally
,
nor
might
doe
;
neither
therefore
was
vaine
,
or
false
that
name
of
husband
,
for
this
Virgin
ought
to
be
more
holily
and
admirably
pleasing
to
her
spouse
,
who
was
to
be
fruitfull
without
the
worke
of
man
,
vnequall
in
lignage
,
equall
in
fayth
and
fidelity
.
And
a
little
before
exhorting
the
faythfull
to
this
continency
,
By
this
example
(
sayth
he
)
is
signifyed
to
married
Christians
,
that
mariage
may
be
made
and
vowed
by
common
consent
,
with
the
mutuall
affection
of
the
hart
and
spirit
only
,
without
lying
togeather
.
And
indeed
many
haue
liued
in
this
sort
;
Henry
the
2.
Emperour
with
Chunegund
,
both
a
beautifull
,
&
young
Princes
;
Valerian
with
S.
Cecily
;
Edward
King
of
England
,
with
Editha
;
and
that
noble
French-man
Eleazarus
with
Delphinia
that
noble
Lady
;
&
a
thousand
others
,
whose
names
are
written
in
the
booke
of
life
,
though
they
be
vnknowne
to
men
.
Thirdly
this
marying
is
meruailous
for
the
admirable
vertues
,
All
the
good
of
mariage
was
found
heere
,
(
sayth
S.
Augustine
)
the
fruit
Iesus
Christ
,
the
fayth
without
adultery
,
and
the
Sacrament
without
diuorce
;
and
the
issue
such
as
surmounteth
the
fecundity
of
all
the
Mothers
that
euer
were
,
or
shall
be
,
as
also
the
fidelity
,
charity
,
and
all
other
vertues
of
married
folkes
,
were
there
found
singular
and
rare
.
The
second
point
of
the
Meditation
.
Of
the
causes
of
the
Mariage
betweene
the
B.
Virgin
,
and
S.
Ioseph
.
CHAP
XX.
THE
second
point
shall
meditate
the
causes
of
this
mariage
;
for
both
parties
being
resolued
to
keep
continency
,
seemeth
that
they
needed
not
to
marry
at
al
:
Who
could
haue
blamed
the
Iewes
,
or
Herod
,
persecuting
Iesus
Christ
,
if
he
had
beene
thought
to
be
illegitimate
?
And
if
they
did
persecute
him
notwithstanding
,
hauing
a
good
conceit
of
his
natiuity
,
what
would
they
haue
done
,
if
they
had
iudged
him
,
to
haue
beene
borne
of
adultery
?
The
second
,
that
he
might
be
knowne
to
be
the
Sonne
of
Dauid
by
the
Genealogy
of
his
line
and
issue
,
which
was
alwayes
done
by
the
line
of
the
Father
,
as
appeareth
by
S.
Luke
and
S.
Matthew
,
who
deduced
it
;
whereby
Ioseph
being
proued
to
be
of
the
house
of
Dauid
,
they
could
not
doubt
but
that
the
B.
Virgin
was
so
also
(
she
being
an
heire
who
might
not
be
maried
out
of
their
owne
linage
)
and
that
the
child
borne
of
her
was
the
Sonne
of
Dauid
.
The
third
,
that
he
might
be
helped
not
only
by
the
care
of
his
Mother
,
but
also
of
her
husband
,
for
whome
it
was
more
meet
to
vndertake
and
menage
such
a
businesse
then
for
a
woman
.
And
therefore
when
he
was
to
execute
any
thing
,
the
commandement
was
alwayes
directed
to
Ioseph
,
as
when
there
was
question
of
going
to
Aegypt
,
The
fourth
,
to
the
end
that
the
Virgin
should
not
be
infamed
or
punished
as
vnchast
;
so
that
our
Sauiour
chose
rather
to
be
accounted
the
Sonne
of
a
Carpenter
,
then
of
a
dishonest
woman
:
whereof
very
fitly
sayth
S.
Ambrose
in
Luc.
17.
He
chose
rather
that
some
should
doubt
of
his
owne
birth
,
then
of
his
Mothers
chastity
,
and
would
not
haue
the
fayth
of
his
Natiuity
sounded
vpon
the
iniury
of
another
,
that
is
,
of
his
Mother
.
The
fifth
,
that
she
might
be
comforted
by
the
assistance
of
Ioseph
,
namely
in
her
long
iournyes
and
voyages
,
and
dwelling
many
yeares
in
strang
countreys
,
as
she
did
.
The
sixth
,
that
the
Church
might
haue
a
certaine
testimony
in
S.
Ioseph
,
that
Iesus
Christ
was
borne
of
a
Virgin
,
for
as
none
could
better
tell
then
he
,
that
the
Mother
was
a
Virgin
,
so
none
could
giue
a
more
certaine
testimony
thereof
,
sayth
S.
Ambrose
7.
in
Luc.
The
seauenth
and
last
was
,
in
the
person
of
the
B.
Virgin
to
honour
the
estate
of
virginity
and
mariage
,
and
therin
to
figure
and
represent
the
condition
of
the
Church
,
which
being
a
virgin
,
is
notwithstanding
marryed
to
Iesus
Christ
,
and
remayning
a
virgin
doth
bring
forth
children
by
Baptisme
.
The
3.
first
causes
concerne
the
person
of
our
Sauiour
,
the
fourth
,
and
fifth
his
Mother
,
and
the
other
the
Church
,
and
altogeather
the
honour
of
God
and
his
Mother
,
and
our
good
and
saluation
.
The
Espousals
being
done
,
the
Virgin
remayned
in
Nazareth
,
in
her
Fathers
house
,
O
heauenly
marriage
,
Abraham
,
Isaac
,
and
Iacob
,
and
of
twenty
other
Kinges
their
ancestours
in
the
house
of
Iuda
,
married
to
God
by
an
excellent
band
of
Fayth
,
Charity
,
and
inuiolable
Virginity
.
O
noble
paire
!
O
noble
husband
!
This
shall
be
the
Pilgrimes
meditation
in
the
morning
,
after
which
he
shall
heare
Masse
,
and
doe
his
accustomed
deuotions
,
vntill
Noone
,
when
he
shall
take
his
repast
.
The
After-dinner
,
and
euening
of
the
six
and
twentith
Day
.
Of
the
rare
vertues
of
S.
Ioseph
.
CHAP.
XXI
.
IN
the
afternoone
he
shall
follow
his
former
exercises
,
only
the
subiect
of
the
meditation
changed
,
which
he
shall
vary
,
according
to
the
diuersity
of
the
thinges
he
did
meditate
in
the
morning
.
Hauing
heard
Euensong
he
shall
employ
some
tyme
to
read
,
or
meditate
the
vertues
of
S.
Ioseph
,
His
innocency
,
his
fayth
,
his
hope
,
his
charity
,
obedience
,
magnanimity
,
prudence
,
humility
,
and
other
royall
vertues
appeared
in
his
actions
,
performed
in
matters
most
difficult
to
belieue
,
and
most
hard
to
execute
,
S.
Chrysostome
doubteth
not
to
say
,
That
he
was
eminent
,
in
all
thinges
commendable
,
and
accomplished
in
all
vertues
,
hauing
well
discharged
the
office
and
duty
of
a
true
Father
to
Iesus
Christ
:
neither
was
euer
father
so
carefull
of
his
owne
sonne
begotten
of
his
body
,
as
this
spirituall
Father
was
of
this
child
:
He
had
(
sayth
he
)
wisedome
aboue
the
law
,
he
was
alwayes
attentiue
to
meditate
the
Prophets
,
and
by
these
titles
deserued
the
name
of
Iust
,
which
the
Scripture
giueth
vnto
him
,
as
we
haue
sayd
S.
Bernard
with
the
like
stile
,
exalteth
him
for
a
man
of
singular
fayth
and
perfection
,
&
groundeth
his
proofe
vpon
that
he
was
the
husband
of
this
Virgin
:
We
must
not
doubt
(
sayth
he
)
but
that
this
Ioseph
was
a
good
and
faythfull
man
,
seeing
he
was
giuen
for
a
Spouse
to
the
Mother
of
our
Sauiour
,
a
faythfull
seruant
and
a
wise
(
say
I
)
seeing
our
Lord
gaue
him
for
a
solace
to
his
Mother
,
a
foster-father
to
his
owne
body
,
and
alone
chosen
for
a
most
faythfull
Condiutor
of
that
great
Councell
.
The
reason
is
good
;
for
God
being
Wisedome
it selfe
,
did
choose
no
doubt
an
Espouse
agreeable
to
the
vertues
of
the
Mother
of
his
Sonne
,
and
to
the
Maiesty
of
them
both
.
All
these
great
vertues
which
are
not
easily
found
in
a
young
man
,
Epiph.
con
.
haeres.
78.
we
may
gather
notwithstanding
that
he
died
before
our
Sauiour
,
for
that
it
is
not
likely
that
in
his
life
tyme
,
our
Sauiour
would
haue
commended
his
mother
to
S.
Iohn
,
&
not
to
him
.
Some
say
he
departed
,
when
S.
Iohn
Baptist
began
to
preach
.
The
opinion
of
Epiphanius
,
that
he
died
about
the
12.
yeare
of
our
Sauiour
is
more
agreeable
to
holy
Scripture
,
which
neuer
in
her
narration
forgetting
to
name
Ioseph
,
as
long
as
he
liued
,
neuer
mentioneth
him
,
The
seauen
and
twentith
Day
.
Of
the
Incarnation
of
the
Sonne
of
God
.
Of
the
miseries
of
mankind
,
when
this
happened
.
CHAP.
XXII
.
HERE
cometh
the
mayne
and
chiefe
meditation
of
our
Pilgrime
all
the
tyme
of
his
abode
at
Loreto
.
For
it
is
of
the
Incarnation
of
the
Sonne
of
God
,
the
most
high
S●
important
mystery
of
our
Religion
,
announced
●●th
B
Vir●●●
and
performed
in
this
holy
Chamber
and
〈…〉
to
penetrate
the
Maiesty
,
as
well
of
the
Mysteries
,
as
of
the
Embassage
,
he
must
appoint
three
tymes
for
meditation
,
midnight
,
morning
,
and
noone
with
the
euening
.
At
midnight
for
the
first
point
,
setting
before
him
the
fall
of
our
first
father
Adam
,
his
estate
and
misery
,
he
shal
meditate
withall
,
the
goodnes
of
Almighty
God
,
who
made
so
great
shew
of
his
mercy
to
this
his
poore
creature
,
at
that
very
tyme
when
he
was
offended
;
for
then
accursing
the
Serpent
,
who
by
a
woman
had
wrought
all
our
misery
,
and
in
counteruaile
threatning
him
with
a
woman
,
and
the
seed
of
a
woman
who
should
crush
his
head
;
he
promised
in
the
same
wordes
a
Redeemer
to
mankind
,
who
should
be
borne
of
that
woman
:
I
will
put
(
sayth
he
to
this
Seducer
)
emnity
betweene
thee
and
the
woman
,
and
betwixt
her
seed
,
and
thy
seed
,
and
she
shall
crush
&
break
thy
head
.
This
woman
was
the
B.
Virgin
,
and
her
Sonne
Iesus
Christ
our
Sauiour
truely
her
seed
,
and
borne
of
her
only
seed
;
for
those
who
are
borne
of
other
women
,
are
of
the
seed
of
men
and
women
both
.
This
promise
was
signified
by
the
beastes
skinnes
wherewith
Adom
and
Eue
were
cloathed
(
after
their
fall
)
in
the
euening
.
In
the
second
point
he
shall
meditate
on
the
one
side
,
the
increase
of
corruption
in
our
humane
nature
,
going
still
from
ill
to
worse
,
after
its
first
fall
vntill
the
comming
of
the
Sonne
of
God
incarnate
:
he
shal
consider
the
confusion
and
miserable
condition
of
men
,
plunged
for
the
most
part
in
the
darke
dungeon
of
ignorance
of
God
,
and
heauenly
thinges
,
and
opp●essed
vnder
the
tyranny
of
him
,
who
inthralled
our
first
Father
,
and
held
all
his
posterity
prisoners
in
the
slauery
of
all
sort
of
sinnes
&
vices
,
He
shall
note
also
in
the
same
place
,
and
marke
,
that
faith
and
hope
were
alwayes
entertained
and
renewed
among
the
people
of
God
,
by
diuers
sacraments
,
sacrifices
,
ceremonies
,
and
prophecies
which
did
figure
and
foretel
this
future
Messias
&
Redeemer
of
mankind
,
as
is
euident
in
all
the
law
of
Moyses
.
The
third
point
of
the
Meditation
.
The
desires
of
the
Saints
,
dead
and
liuing
,
of
the
comming
of
the
Messias
.
CHAP.
XXIII
.
FOR
the
third
point
,
the
Pilgrime
shall
choose
certaine
places
of
Scripture
,
which
declare
the
desires
,
and
longing
of
the
Saints
,
who
from
the
tyme
of
the
law
of
Nature
&
Moyses
,
I
pray
thee
,
O
Lord
,
send
whome
thou
wilt
send
.
He
spake
to
the
Father
,
How
long
(
sayth
Dauid
)
O
Lord
,
wilt
thou
turne
thy
face
from
vs
?
How
long
wilt
thou
forget
our
pouerty
and
anguish
?
How
long
shall
our
enemies
lift
vp
their
hornes
,
and
glory
in
our
destruction
?
Arise
,
O
Lord
,
arise
,
and
for
the
loue
of
thy
name
,
send
vs
help
and
succour
.
As
if
he
had
sayd
,
Lord
,
if
thou
deferrest
thy
comming
,
to
the
end
by
thy
staying
to
make
vs
acknowledge
our
owne
misery
,
and
pouerty
,
alas
,
we
know
already
too
well
,
and
cannot
sufficiently
bewayle
it
,
we
know
full
well
that
without
thy
help
,
we
are
lost
;
shew
vs
thy
face
,
&
we
shall
be
safe
.
Send
vs
this
promised
face
,
this
valiant
woman
,
this
diuine
seed
,
He
shall
descend
like
a
showre
of
raine
vpon
a
Fleece
,
signifying
the
heauenly
and
virginall
Conception
of
the
Sonne
of
God
.
And
this
was
the
rayne
,
&
dew
which
Esay
the
Prophet
demanded
:
O
heauens
,
powre
downe
thy
dew
from
aboue
,
and
let
thy
cloudes
rayne
downe
the
Iust.
Let
the
earth
open
,
and
bring
forth
our
Sauiour
.
Let
it
bring
forth
this
iust
man
,
that
must
be
borne
of
a
Virgin
,
and
beare
our
iniquityes
.
And
againe
:
I
would
thou
wouldest
open
the
heauens
and
descend
,
the
mountaines
would
melt
at
thy
presence
.
His
meaning
was
;
O
King
of
heauen
,
when
wilt
thou
descend
from
thy
heauenly
throne
,
I
would
thou
wouldest
open
the
heauens
,
and
come
downe
to
vs
,
at
thy
only
presence
our
spirituall
enemies
,
the
mountaines
of
pride
,
should
be
abased
and
confounded
.
After
these
places
of
Scripture
considered
,
he
shall
cast
his
eyes
vpon
those
great
and
holy
soules
,
as
the
Starres
of
heauen
,
and
as
the
sandes
of
the
Sea
,
and
to
giue
them
the
Country
of
Chanaan
,
and
didst
sweare
vnto
me
by
thy selfe
,
to
blesse
all
Nations
,
in
my
seed
:
my
race
is
multiplyed
,
the
country
of
Canaan
is
giuen
according
to
thy
word
;
when
will
it
please
thee
to
accomplish
the
principall
point
of
thy
promise
,
and
rayse
that
branch
wherein
the
world
shall
be
blessed
,
and
draw
vs
out
of
these
shadowes
,
into
the
possession
of
thy
light
and
euerlasting
felicity
.
Isaac
and
Iacob
sayd
as
much
.
God
shall
come
in
person
,
and
saue
you
.
Micheas
:
When
shall
he
come
of
whome
I
prophecied
,
saying
:
Behould
our
Lord
shall
come
out
of
his
place
,
and
descend
,
and
all
with
one
voice
shall
call
vnto
him
.
In
meditating
heereof
he
shall
admire
the
Prouidence
of
God
,
who
in
so
good
tyme
did
promise
a
remedy
of
our
fall
in
a
Redeemer
:
his
Wisedome
,
in
that
he
deferred
the
execution
thereof
so
many
ages
,
to
teach
men
the
grauity
of
their
sinne
,
to
make
them
feele
their
owne
infirmities
,
to
humble
them
in
their
misery
,
to
cause
them
to
cry
vnto
heauen
,
and
to
beate
at
the
gates
of
his
mercy
,
with
sighes
,
prayers
,
and
teares
,
&
to
obtaine
that
by
merit
,
which
without
merit
was
promised
vnto
them
.
In
this
deuotion
,
the
Pilgrime
shal
passe
the
midnight
,
with
thankes
giuing
to
the
goodnes
of
Almighty
God
.
The
Meditation
for
Morning
,
and
Noone
.
Of
the
Annunciation
made
to
the
B.
Virgin
,
by
the
Angell
Gabriell
.
CHAP.
XXIV
.
OVR
Pilgrime
hauing
taken
some
rest
,
shall
go
betimes
to
the
holy
Chappell
,
there
to
make
his
morning
Meditation
,
which
shall
be
of
the
Annunciation
of
this
mystery
which
he
commeth
to
meditate
.
The
first
point
shall
be
taken
of
the
beginning
of
the
history
,
which
sayth
:
In
the
sixth
moneth
,
the
Angell
Gabriel
was
sent
of
God
to
Nazareth
,
a
citty
of
Galily
to
a
Virgin
whose
name
was
Mary
,
espoused
to
a
man
called
Ioseph
,
of
the
house
of
Dauid
.
Behould
an
Embassage
in
euery
point
excellent
and
honourable
.
In
the
Maiesty
of
him
that
sent
it
,
who
is
God
;
of
the
messenger
sent
,
who
was
one
of
the
principall
Angells
;
of
the
person
to
whom
it
was
sent
,
who
was
the
greatest
Lady
that
euer
was
in
the
sight
of
God
;
S.
Iohn
,
who
was
six
monthes
elder
then
our
Sauiour
;
The
second
point
shall
consider
the
wordes
following
.
When
the
Angell
was
entred
to
her
,
he
saluted
her
thus
:
All
haile
full
of
grace
,
our
Lord
is
with
thee
,
blessed
be
thou
among
women
:
But
she
hearing
this
,
was
troubled
at
his
speach
,
and
thought
what
manner
of
salutation
this
might
be
.
And
the
Angell
sayth
to
her
:
Feare
not
Mary
,
for
thou
hast
found
grace
with
God
:
behould
thou
shalt
conceaue
in
thy
wombe
,
and
shalt
bring
forth
a
Sonne
,
and
shalt
call
his
name
IESVS
.
He
shall
be
great
,
and
shall
be
called
the
Sonne
of
the
most
High
:
And
our
Lord
shall
giue
him
the
seat
of
Dauid
his
Father
,
and
he
shall
reigne
in
the
house
of
Iacob
eternally
,
and
of
his
Kingdome
there
shall
be
no
end
.
And
Mary
sayd
to
the
Angell
:
How
shall
this
be
done
,
seeing
I
know
not
man
?
And
the
Angell
answering
,
sayd
vnto
her
:
The
Holy
Ghost
shall
come
vpon
thee
,
and
the
vertue
of
the
Highest
shall
shadow
thee
,
and
therfore
the
Holy
that
shall
be
borne
of
thee
,
shall
be
called
the
Sonne
of
God
.
And
behould
Elizabeth
thy
kins-woman
,
she
hath
also
conceiued
a
sonne
in
her
old
age
;
and
this
is
the
sixth
month
to
her
that
is
called
barren
,
because
euery
word
shall
not
be
impossible
with
God
.
And
Mary
sayd
:
Behould
the
hand-mayde
of
our
Lord
,
be
it
done
vnto
me
,
according
to
thy
word
.
And
the
Angell
departed
from
her
.
Behould
first
a
wonderfull
saluation
.
The
Angel
pronounceth
the
blessed
Virgin
full
of
grace
,
and
fullnes
cannot
be
but
diuine
:
he
sayth
,
that
God
is
with
her
,
no
doubt
with
a
singular
and
speciall
assistance
,
and
therefore
he
calleth
her
Blessed
among
women
:
A
salutation
neuer
heard
or
giuen
to
any
crearure
by
a
heauenly
spirit
.
The
most
humble
and
wise
Virgin
was
troubled
,
seeing
the
Maiesty
of
this
messenger
,
and
much
more
hearing
the
prayses
he
pronounced
;
But
behould
a
question
and
doubt
worthy
of
such
a
Virgin
.
She
had
consecrated
to
God
,
her
soule
and
body
,
O
Virgin
happy
by
thy
virginity
!
more
hapyy
by
thy
humility
!
yet
most
happy
by
thy
liuely
fayth
!
Thy
virginity
hath
made
the
Sonne
of
God
amorous
of
thee
;
thy
humility
hath
made
him
descend
into
thy
wombe
;
but
thy
fayth
made
thee
conceaue
rather
of
the
spirit
then
of
the
body
.
The
third
point
of
the
Meditation
.
How
the
Sonne
of
God
was
conceaued
in
the
wombe
of
the
Virgin
.
CHAP.
XXV
.
THE
third
point
shall
meditate
,
how
so
soone
as
the
B.
Virgin
had
pronounced
the
wordes
of
her
consent
,
Behould
the
hand-mayde
of
my
Lord
,
be
it
vnto
me
according
to
thy
word
;
the
Word
of
God
was
incarnate
,
and
made
man
in
her
wombe
,
not
after
the
manner
of
other
men
,
whose
bodyes
are
organized
after
40.
dayes
,
and
then
receaue
a
reasonable
soule
,
yet
without
the
vse
of
reason
:
but
in
a
manner
altogeather
diuine
and
supernaturall
this
body
was
at
that
very
instant
prepared
to
lodge
and
receaue
the
soule
,
&
to
be
animated
,
S.
Thom.
part.
3.
q.
34.
art.
4.
although
by
little
and
little
it
did
grow
vnto
the
natiuity
.
And
this
soule
vnited
to
the
word
of
God
,
togeather
with
the
body
had
also
at
the
same
instant
the
vse
of
reason
&
free
will
,
was
filled
with
al
sort
of
spirituall
graces
aboue
all
men
&
Angels
,
and
found
it selfe
ioyfull
and
happy
in
the
vision
of
God
.
And
al
this
in
fauour
of
this
admirable
vnion
;
though
by
dispensation
of
God
,
the
body
that
was
to
be
the
subiect
of
our
Redemption
remayned
passible
and
mortall
,
which
otherwise
had
beene
immortall
;
and
the
soule
subiect
to
sadnes
and
sorrow
,
which
hath
no
place
with
beatitude
:
so
desirous
was
our
Sauiour
of
our
saluation
,
and
so
prodigall
of
his
mercy
as
willingly
,
and
cheerefully
,
and
quickly
to
beare
our
sorrowes
and
miseries
,
in
part
he
depriued
himselfe
of
the
possession
and
vse
of
his
happines
,
to
make
vs
thoroughly
happy
.
This
Conception
then
was
full
of
the
meruailes
of
the
bounty
of
God
in
so
markeable
signes
of
his
loue
,
and
of
his
almighty
power
in
ioyning
things
so
difficill
,
which
the
Prophet
foretold
as
an
effect
neuer
happened
before
:
Our
Lord
hath
created
a
new
thing
vpon
earth
:
A
woman
hath
compassed
about
a
man
.
This
is
the
B.
Virgin
conceiuing
a
Sonne
in
her
wombe
,
who
was
a
man
as
soone
as
a
Child
,
hauing
from
the
first
instant
of
his
Conception
,
all
the
vertues
of
men
of
perfect
age
;
Esay
:
A
Virgin
shall
conceiue
.
Behold
the
Word
cloathed
with
our
weaknes
,
&
our
weaknes
maried
to
his
Almightines
;
I
will
descend
to
deliuer
my
people
from
the
bondage
of
Egypt
.
Then
without
abasing
himselfe
he
descended
,
Hauing
ended
his
meditation
he
shall
prepare
himselfe
to
receaue
at
his
best
commodity
.
At
midnight
he
shal
resume
the
same
meditation
,
or
some
pointes
thereof
.
The
After-dinner
,
and
Euening
of
the
seauen
and
twentith
Day
.
Of
the
goodnes
of
God
,
in
the
mystery
of
his
Incarnation
.
CHAP.
XXVI
.
IN
the
euening
the
Pilgrime
hauing
done
his
accustomed
deuotions
shal
particularly
meditate
the
greatnes
of
God
in
the
mystery
he
hath
considered
,
still
more
and
more
to
perceiue
therein
an
euident
demonstration
of
his
infinit
goodnes
,
First
he
shall
see
,
that
this
Incarnation
is
a
cleere
testimony
of
the
infinit
goodnes
of
God
,
in
that
he
would
be
made
man
,
and
ioyne
himselfe
with
so
strait
a
band
to
our
humane
nature
,
and
to
lift
vp
our
pouerty
with
the
wings
of
his
maiesty
,
to
make
himselfe
man
,
to
make
man
God
(
as
S.
Augustine
saith
)
moued
only
with
loue
and
charity
toward
his
creature
,
Of
the
Wisedome
of
God
,
in
the
same
Mystery
.
CHAP.
XXVII
.
SECONDLY
,
he
must
consider
,
how
in
this
Mystery
God
hath
shewed
his
infinit
wisedome
,
hauing
found
so
fit
and
conuenient
a
meane
for
the
reparation
of
man
,
Behould
I
that
did
speake
am
present
,
sayth
he
by
his
Prophet
.
He
spake
hitherto
not
being
seene
,
behind
the
curtayne
of
his
creatures
,
&
within
the
cloudes
of
obscure
and
darke
prophecies
,
and
as
being
absent
,
by
Prophets
,
as
Embassadours
.
But
making
himselfe
man
,
he
is
become
visible
,
he
hath
presented
himselfe
,
he
hath
spoken
,
and
with
his
owne
mouth
,
&
his
owne
workes
hath
taught
vs
our
lesson
from
heauen
.
Whereupon
S.
Augustine
sayth
:
There
was
nothing
(
sayth
S.
Augustine
)
more
necessary
to
vphold
our
hope
,
then
to
haue
some
token
of
his
loue
,
and
what
token
greater
can
there
be
,
then
to
see
the
Sonne
of
God
vnited
to
our
nature
?
Now
by
the
demonstration
of
this
loue
he
hath
most
liuely
inuited
,
and
incited
man
to
loue
him
;
for
there
is
nothing
so
naturall
,
as
to
loue
him
of
whome
we
see
our selues
beloued
:
if
heertofore
we
were
slow
to
loue
,
yet
now
let
vs
be
ready
to
render
loue
,
Moreouer
,
could
there
be
a
more
noble
meanes
to
make
man
partaker
of
this
supreme
nature
(
our
happynes
)
then
by
this
alliance
,
whereby
God
is
made
Man
,
and
man
God
?
To
breake
the
hart
and
pride
of
the
Diuell
,
then
to
see
the
nature
of
man
which
he
so
much
despised
and
abased
,
to
be
exalted
aboue
the
nature
of
Angells
?
To
tame
his
arrogancy
and
presumption
,
and
to
remoue
the
yoke
of
his
tyranny
by
a
Man
God
,
man
alone
not
being
sufficient
to
satisfy
and
ouercome
for
mankind
,
and
God
alone
could
not
suffer
being
impassible
?
To
teach
man
humility
,
the
foundation
of
all
vertue
,
Of
the
power
of
God
in
the
same
Mystery
.
CHAP.
XXVIII
.
DOTH
not
the
power
of
God
also
diuinely
appeare
in
this
mystery
,
The
eight
and
twenty
day
,
and
the
seauenth
of
his
Aboade
.
Of
the
Visitation
of
the
B.
Virgin
.
CHAP.
XXIX
.
THIS
day
the
Pilgrime
shall
make
his
meditation
of
the
voiage
of
the
B.
Virgin
to
the
house
of
her
Cousin
Elizabeth
,
For
the
first
point
of
the
meditation
,
the
Pilgrime
shal
take
the
first
part
of
the
history
:
In
those
dayes
Mary
rose
,
&
went
quickly
to
the
mountaines
,
vnto
a
towne
of
Iudea
:
he
nameth
not
this
towne
,
as
he
did
Nazareth
,
because
it
concerned
not
the
mystery
of
the
visitation
,
&
such
a
writer
puts
nothing
superfluous
in
his
history
:
he
declareth
only
the
courage
and
diligence
of
the
B.
Virgin
to
vndertake
and
performe
this
Pilgrimage
which
principally
he
meant
to
report
.
Here
the
deuout
soule
shall
first
cast
her
eyes
vpon
this
heauenly
mayd
,
great
with
God
Almighty
walking
the
fieldes
,
not
with
the
traine
or
company
of
an
earthly
Queene
,
in
Coach
,
or
Litter
garnished
with
veluet
or
cloth
of
gold
,
with
soft
beds
and
cushions
,
but
in
the
simplicity
of
a
daughter
of
Sion
,
on
foot
,
in
company
of
her
Spouse
Ioseph
,
though
assisted
with
a
great
company
of
Angels
,
for
the
guard
of
him
they
caried
and
of
her
,
and
followed
her
foot
by
foot
through
all
the
places
she
passed
.
Secondly
she
shall
consider
the
humility
of
the
B.
Virgin
practising
by
worke
the
vertue
which
she
professed
in
word
,
S.
Elizabeth
:
And
it
happened
,
when
Elizabeth
heard
the
salutation
of
Mary
,
the
Infant
exulted
in
her
wombe
:
And
Elizabeth
was
filled
with
the
Holy
Ghost
,
and
cryed
out
with
a
great
voice
,
and
sayd
:
Blessed
art
thou
amongst
women
,
and
blessed
is
the
fruit
of
thy
wombe
:
And
how
commeth
this
to
me
,
that
the
Mother
of
my
Lord
should
come
vnto
me
?
For
behould
,
as
the
voice
of
thy
salutation
was
made
in
my
eares
,
the
Infant
in
my
wombe
exulted
with
ioy
:
And
blessed
art
thou
which
hast
belieued
;
because
those
thinges
shall
be
performed
which
haue
beene
spoken
to
thee
by
our
Lord
.
In
these
wordes
he
must
marke
the
meruailous
vertue
and
force
of
the
salutation
of
the
B.
Virgin
,
hauing
so
happily
strucken
the
child
and
the
Mother
,
that
they
were
both
sanctifyed
and
filled
with
the
Holy
Ghost
,
&
enabled
to
effects
exceeding
the
common
course
of
nature
.
The
child
receaued
sense
and
vse
of
reason
beyond
his
age
,
and
leaped
at
the
voice
of
the
Mother
of
our
Lord
,
honouring
the
sayd
Lord
by
that
his
motion
.
O
B.
Virgin
,
make
this
heauenly
voice
of
thine
sound
vnto
thy
Pilgrime
!
this
voice
so
pleasing
,
so
powerfull
!
this
voice
whereof
the
Spouse
speaketh
saying
,
Cant.
2.
Let
thy
voice
sound
in
my
eares
,
for
it
doth
reioyce
me
.
Make
it
be
heard
O
virgin
and
therewith
obtayne
me
necessary
help
,
happily
to
accomplish
the
course
of
my
mortall
Pilgrimage
.
The
third
point
of
the
Meditation
.
Of
the
Canticle
of
the
B.
Virgin
.
Magnificat
.
CHAP.
XXX
.
THE
third
point
shall
meditate
the
meaning
of
that
notable
Canticle
which
our
B.
Lady
vttered
after
S.
Elizabeth
had
spoken
.
Then
saith
the
Gospell
Mary
sayd
:
My
soule
doth
magnify
our
Lord
.
2.
And
my
spirit
hath
exulted
in
God
my
Sauiour
.
3.
Because
he
hath
respected
the
humility
of
his
hand-mayd
:
for
behold
from
henceforth
all
generations
shall
call
me
blessed
&c.
The
B.
Virgin
hauing
heard
so
many
blessings
,
and
praises
for
those
graces
she
had
receiued
,
and
knowing
that
forgetfullnes
,
For
he
hath
done
great
things
vnto
me
who
is
mighty
;
&
holy
is
his
Name
.
A
great
thing
it
is
,
that
a
Virgin
should
vow
virginity
among
the
Hebrewes
;
a
great
thing
it
is
,
that
remayning
a
Virgin
she
should
conceiue
without
man
;
a
great
thing
it
is
,
that
she
should
be
the
most
fruitfull
Mother
that
euer
was
,
hauing
borne
but
one
child
;
great
things
and
vnheard
of
,
that
the
seruant
should
bring
forth
her
maister
;
the
daughter
her
father
;
the
morning
the
sunne
;
weaknes
power
;
the
Creature
her
Creatour
.
These
are
the
great
things
and
the
wonders
that
are
wrought
in
me
his
little
Creature
,
for
the
which
my
soule
doth
now
magnify
,
and
exalt
his
holy
Name
.
And
his
mercy
is
from
generation
to
generation
,
to
those
that
feare
him
.
For
the
mercy
of
our
Lord
is
allwayes
and
shall
be
for
euer
,
Abel
,
Noe
,
Abraham
,
&
to
all
our
forefathers
,
assisting
them
with
gifts
and
graces
,
and
strengthening
them
in
the
hope
of
this
Redeemer
;
and
will
shew
it selfe
now
more
then
euer
,
sending
according
to
his
promise
,
the
same
Redeemer
,
not
an
Angel
,
or
only
man
;
but
his
owne
Sonne
,
God
made
man
,
to
repaire
the
ruines
of
men
by
his
owne
bloud
,
&
to
exalt
their
condition
aboue
the
Angells
.
He
hath
wrought
wonders
with
his
arme
,
and
hath
scattered
the
proud
in
the
mind
of
their
hart
.
It
is
he
onely
,
that
is
omnipotent
,
and
mightily
worketh
these
meruailes
,
and
all
others
.
It
is
he
,
that
hath
drawne
this
great
All
,
from
nothing
,
who
hath
created
these
lightes
&
heauenly
pallaces
,
these
4.
partes
of
the
whole
world
,
the
fier
,
aire
,
water
,
and
all
that
is
made
of
them
:
it
is
he
,
that
hath
powred
downe
these
deluges
of
water
and
fire
vpon
the
impiety
and
fifth
of
the
world
;
that
hath
beaten
downe
the
Tyrants
of
Egipt
,
made
wayes
for
his
people
through
the
waues
of
the
sea
,
opened
the
bosome
of
the
water
&
the
earth
,
to
swallow
down
armed
pride
,
or
the
proud
army
;
who
sent
his
Sonne
to
tye
an
euerlasting
knot
of
amity
and
friend
ship
with
men
,
to
make
himselfe
litle
&
humble
,
&
in
his
litlenes
and
humility
to
confound
the
counsell
and
arrogancy
of
the
proud
,
and
to
ouerthrow
the
power
of
hell
,
and
the
world
.
7.
He
hath
put
the
mighty
from
their
seate
,
&
hath
exalted
litle
me●
.
So
is
he
King
of
Kings
;
it
is
he
that
placeth
and
displaceth
according
to
his
pleasure
;
he
maketh
the
little
great
,
and
the
great
litle
;
he
changeth
times
and
ages
,
translateth
kingdomes
,
Ec.
l.
10.
Iob.
11.
and
establisheth
them
,
he
giueth
the
scepter
of
one
people
to
another
,
because
of
iniustice
and
iniuries
;
he
shall
vnlose
the
girdles
of
Kings
,
and
gird
their
loynes
with
a
rope
;
he
taketh
the
needy
from
the
dust
,
and
the
poore
from
out
of
the
smoke
to
make
him
sit
in
the
company
of
Princes
,
and
inherit
a
seat
of
glory
.
8.
He
hath
filled
the
hungry
with
good
things
,
and
hath
sent
the
rich
away
empty
.
This
is
the
worke
of
the
mercy
and
iustice
of
God
,
to
relieue
the
necessity
of
the
needy
,
and
to
leaue
empty
the
pride
of
those
who
do
sumptuously
solace
themselues
in
the
abundance
of
their
riches
.
9.
He
hath
receaued
his
Child
Israel
,
remembring
his
mercy
.
He
seemed
to
haue
forgotten
,
but
he
sheweth
well
the
contrary
;
for
as
the
father
taketh
his
child
in
his
armes
,
so
hath
he
shadowed
vnder
the
protection
of
his
wings
poore
Israell
afflicted
vnder
the
Tyranny
of
a
Paynim
,
&
poore
mankynd
which
was
to
be
his
people
,
oppressed
vnder
the
tyranny
of
the
Diuel
&
cometh
now
in
person
true
King
and
true
Redeemer
of
Iewes
and
Gentills
to
help
both
;
to
winne
the
Roman
Ruler
&
make
him
one
people
with
the
Iew
his
vassall
,
and
ioyne
all
in
a
sweet
liberty
and
obedience
of
one
law
,
of
one
faith
,
of
one
King
,
and
herein
he
sheweth
,
that
he
hath
remembred
the
old
promises
of
his
mercy
,
and
that
he
meant
to
performe
what
he
had
spoken
.
10.
As
he
did
speake
to
Abraham
,
and
to
his
seed
for
euer
.
For
this
is
the
holy
Patriarch
Father
of
the
Iewes
,
and
head
of
all
the
children
of
God
,
to
whome
he
first
promised
expressly
,
that
in
his
seed
all
nations
of
the
world
should
be
blessed
,
Isaac
,
Iacob
,
Dauid
,
and
others
who
followed
after
;
and
this
blessing
should
last
as
long
as
the
world
and
the
effects
thereof
vnto
all
eternity
.
This
is
the
song
and
sense
of
this
Canticle
.
O
diuine
finger
of
the
praises
of
thy
Sonne
!
Gabriel
,
Elizabeth
,
the
Angells
,
and
men
sing
thy
honour
,
After
this
meditation
he
shall
heare
masse
,
and
the
diuine
Office
,
and
then
go
to
his
dinner
.
The
After-dinner
,
and
Euening
of
the
eight
and
twentith
Day
.
What
the
B.
Virgin
did
in
the
house
of
S.
Elizabeth
.
CHAP.
XXXI
.
THIS
After
dinner
the
Pilgrime
shall
employ
himselfe
in
his
wonted
exercises
according
to
the
time
,
in
reading
,
conference
,
hearing
the
Sermon
and
Euensong
;
and
occupying
himselfe
in
such
&
like
exercises
,
towards
the
euening
he
may
make
some
short
meditation
,
taking
for
his
subiect
the
rest
of
the
history
,
discoursing
in
his
thoughts
vpon
those
good
workes
,
which
the
B.
Virgin
did
in
the
house
of
her
Cousin
S.
Elizabeth
,
during
the
three
moneths
she
stayed
there
.
For
,
now
he
shall
see
her
praying
in
her
Oratory
,
then
lifting
vp
her
hart
to
God
,
then
humbling
her selfe
to
his
maiesty
the
more
she
did
see
&
discerne
it
;
sometime
sighing
for
mankynd
,
whose
Redeemer
she
carried
in
her
bowells
;
at
other
tymes
heare
her
discourse
with
her
Cousin
of
heauenly
things
,
of
the
greatnes
of
God
,
of
his
goodnes
,
of
his
prouidence
,
of
his
wonderfull
workes
,
and
other
points
of
deuotion
,
which
she
had
touched
in
her
Canticle
.
He
shall
behold
her
also
in
her
lesse
businesses
working
with
her
needle
,
and
employing
her selfe
with
all
humility
and
charity
,
in
the
meane
seruices
of
the
house
for
the
solace
and
help
of
her
Cousin
Elizabeth
.
S.
Elizabeth
with
whome
she
lodged
,
and
an
heauenly
hostesse
of
God
whome
she
lodged
in
her
wombe
!
both
mother
and
Virgin
,
rauishing
with
admiration
both
heauen
and
earth
,
with
the
most
excellent
beauty
of
her
vertues
.
And
hauing
at
her
returne
accompanied
her
from
the
house
of
S.
Elizabeth
to
Nazareth
,
he
shall
end
the
euening
with
thankes-giuing
,
&
shal
go
to
his
lodging
,
there
to
end
the
day
,
and
take
his
rest
and
resection
.
The
nine
and
twentith
Day
,
and
the
eight
of
his
Aboad
.
The
Meditation
for
midnight
,
of
the
Natiuity
of
our
Sauiour
.
CHAP.
XXXII
.
THE
nine
and
twentith
Day
shall
contayne
3.
meditations
at
3.
times
:
at
midnight
of
the
Natiuity
of
our
Sauiour
,
in
the
morning
of
the
Circumcision
,
and
at
night
of
the
adoration
of
the
three
Kings
.
For
preparation
to
the
first
,
after
hauing
demanded
the
assistance
of
God
,
he
shall
first
seeke
and
follow
in
spirit
the
way
which
the
B.
Virgin
with
Ioseph
had
held
from
Nazareth
to
Bethleem
,
whither
they
of
the
house
of
Iuda
came
then
as
to
their
chiefe
Citty
,
to
giue
vp
their
names
to
the
enrolment
which
was
made
there
and
els
where
ouer
all
the
world
,
by
the
appointement
of
Augustus
Caesar
,
who
commanded
to
be
made
a
generall
description
ouer
all
countries
,
The
first
point
shall
be
to
meditate
some
figures
and
prophecies
of
the
birth
of
our
Sauiour
.
My
delight
is
to
be
with
the
children
of
men
;
for
heere
he
began
to
be
among
the
children
of
men
,
Behould
I
that
did
speake
,
am
present
;
and
that
he
sung
of
the
Natiuity
:
Behould
a
Virgin
shall
conceaue
,
and
bring
forth
a
child
.
And
againe
:
A
little
child
is
borne
to
vs
,
and
a
sonne
is
giuen
vnto
vs
.
And
another
:
And
thou
Bethleem
Ephrata
,
thou
art
not
the
least
among
the
principall
towns
of
Iudea
,
for
out
of
thee
shall
come
a
Captayne
to
gouerne
my
people
.
This
therfore
is
that
little
Sonne
,
that
Prince
prophecyed
of
,
by
these
and
like
passages
of
Scripture
,
&
who
was
borne
this
night
.
The
second
point
shall
consider
the
circumstances
of
this
Natiuity
,
Before
she
did
labour
,
she
was
deliuered
,
&
before
the
houre
of
her
deliuerance
,
she
brought
forth
a
man
child
.
Verily
a
man
child
,
hauing
nothing
effeminate
,
God
and
man
togeather
,
all
mighty
,
all
wise
,
all
good
;
and
though
the
B.
Virgin
did
beare
only
the
body
,
Who
shall
declare
his
generation
,
may
also
be
sayd
of
this
temporall
Conception
and
Natiuity
.
He
was
borne
in
the
sixth
age
of
the
world
,
foure
thousand
yeares
or
there
about
after
the
Creation
,
in
the
night
,
The
people
that
walked
in
darknes
haue
seene
a
great
light
,
and
light
hath
risen
to
them
who
dwell
in
the
shadow
of
death
.
He
was
borne
in
a
stable
among
beasts
,
The
third
point
of
the
Meditation
.
Our
Sauiour
encountreth
,
and
ouercometh
vices
in
his
Infancy
.
CHAP.
XXXIII
.
THE
third
point
shall
be
to
contemplate
,
how
this
little
child
beginneth
to
handle
his
weapons
,
and
to
fight
for
vs
betymes
,
euen
from
his
cradle
,
for
this
being
happened
(
not
by
chance
,
but
by
his
owne
prouidence
)
in
a
stable
,
he
bruized
in
his
birth
with
this
onely
circumstance
,
the
head
of
the
old
Serpent
,
which
before
he
had
threatned
.
He
crushed
the
pride
of
the
diuell
the
ancient
enemy
of
our
saluation
,
Call
the
name
of
this
Child
,
Make
hast
to
spoile
,
make
hast
to
pillage
,
for
before
the
Child
can
call
Father
or
mother
,
he
shall
carie
away
the
spoile
,
and
strength
of
Damascus
;
noting
the
age
,
the
quicknes
,
the
force
and
glory
of
this
Conquerour
,
and
of
the
conquest
wonne
,
&
the
goodly
spoile
of
soules
drawne
out
of
the
handes
of
Satan
.
O
glorious
fighter
!
O
litle
Child
!
O
great
God
!
welcome
art
thou
into
thine
,
and
our
world
;
thine
because
thou
hast
made
it
by
thy
almighty
word
,
ours
,
because
of
thy
infinit
bounty
thou
hast
bestowed
it
vpon
vs
!
But
how
art
thou
heere
entertayned
,
O
King
of
Kings
?
where
is
the
trayne
of
thy
Court
?
Where
are
thy
Princes
and
lordes
,
thy
Gentlemen
,
pages
&
gromes
of
thy
chamber
?
where
is
thy
guard
and
all
thy
roiall
furniture
?
O
sweet
Infant
,
the
traine
of
thy
Court
is
aboue
,
heauen
is
thy
lowest
Tower
,
the
Angells
are
thy
Princes
,
thy
guard
is
thy selfe
,
who
guardest
all
things
,
thy
seruitours
and
pages
are
the
starres
,
and
all
the
creatures
of
the
whole
world
.
O
Caesar
,
if
thou
knewest
the
King
who
is
now
borne
in
thy
Empyre
,
if
thou
knewest
whome
thou
inrollest
in
the
Record
of
thy
Registers
,
thou
wouldst
come
in
person
,
poore
vassal
,
to
present
thy self
at
his
feet
to
do
him
homage
,
and
adore
his
cradle
at
Bethleem
,
whose
maiesty
the
Angells
admire
and
adore
in
heauen
,
and
wouldst
request
him
to
make
thee
be
enrolled
in
his
great
booke
of
life
!
O
heauenly
Angells
,
it
is
iust
&
wisely
done
,
The
Morning
Meditation
.
Of
the
Circumcision
of
our
Sauiour
,
and
of
the
Name
of
Iesus
.
CHAP.
XXXIV
.
IN
the
morning
the
Pilgrime
shal
take
for
subiect
of
his
meditations
the
Circumcision
of
the
Sonne
of
God
,
made
according
to
the
Law
,
eight
dayes
after
he
was
borne
,
The
first
and
fundamentall
point
of
this
Meditation
shall
be
to
consider
the
institution
of
this
Ceremony
,
the
deuout
soule
calling
to
remembrance
the
commandment
of
God
made
to
Abraham
,
to
circumcise
,
S.
Thom.
1.
2
q.
102
p.
3.
q.
68.
as
a
token
of
the
eternal
Couenant
betwixt
God
and
them
;
to
be
also
some
remedy
against
originall
sinne
,
and
a
profession
of
their
fayth
towardes
the
true
God
.
Wherupon
the
Iewes
kept
it
exactly
euer
after
,
causing
their
male
children
to
be
circumcised
the
eight
day
after
their
birth
,
and
then
giuing
them
their
name
,
as
we
do
now
in
Baptisme
,
whereof
Circumcision
was
a
figure
:
and
as
now
he
that
wanteth
Baptisme
,
is
not
reckoned
among
the
children
of
God
,
but
is
excluded
from
all
right
and
hope
of
heauen
,
and
hath
neither
name
,
nor
honour
in
his
houshould
;
so
then
were
those
who
were
vncircumcised
.
This
is
the
benefit
wherewith
our
Sauiour
signed
the
first
day
of
the
yeare
,
giuing
to
the
world
for
a
new
yeares
guift
,
The
3.
point
shal
be
to
meditate
the
glorious
name
of
Iesus
this
day
giuen
to
the
Sonne
of
God
,
which
signifieth
Sauiour
,
and
is
taken
of
the
end
&
effect
of
his
charity
,
Africani
,
Parthici
,
Germanici
,
by
reason
of
the
victory
they
had
wone
in
Africa
,
S.
Peter
sayth
:
There
is
no
other
name
vnder
heauen
,
whereby
to
be
saued
.
This
is
the
name
so
song
by
the
Prophets
.
Isay
sayth
:
Behould
the
Name
of
our
Lord
commeth
from
farre
.
He
commeth
at
the
beginning
of
the
world
;
for
it
was
written
in
the
booke
of
God
from
all
eternity
.
Also
my
people
shall
know
my
name
in
that
day
,
for
my selfe
that
doe
speake
,
will
be
present
,
that
is
to
say
,
when
I
shall
be
made
man
,
Exo
i.
6.1
Prou.
●0
.
S.
Tho.
1
q
13.
a.
1.
I
shall
take
a
name
that
my
people
shall
know
,
for
that
which
I
beare
from
all
eternity
,
which
is
the
essentiall
name
of
my
Deity
,
is
a
name
hidden
to
men
and
Angells
,
and
cannot
be
knowne
but
to
God
.
It
is
a
name
ineffable
.
This
name
IESVS
shall
be
vnderstood
of
men
;
for
I
wil
make
it
knowne
by
good
effects
.
I
will
make
manifest
(
sayth
another
Prophet
)
my
holy
name
in
the
midest
of
my
people
.
And
Isay
:
He
shall
haue
a
new
Name
giuen
him
by
the
mouth
of
our
Lord
.
He
could
not
haue
a
fitter
God-father
;
Plato
in
Crat.
This
name
comprehendeth
all
the
goodly
names
that
are
noted
in
the
bookes
of
the
Prophets
,
Emanuel
,
Counseller
of
God
,
Prince
of
peace
,
A
strong
God
an
admirable
Name
;
and
other
like
are
contayned
within
the
compasse
of
this
,
for
Iesus
is
al
this
,
and
much
more
.
O
sweet
and
admirable
name
,
a
name
more
beautifull
then
the
morning
or
day
,
more
sweet
then
milke
or
hony
,
more
strong
then
armies
,
wider
then
the
whole
world
,
higher
then
heauen
,
deeper
then
hell
,
more
noble
then
the
crowne
of
Kings
,
more
rich
then
gold
:
a
Name
full
of
Maiesty
,
the
glory
of
the
heauens
,
the
terrour
of
the
Diuels
,
The
Pilgrime
hauing
thus
prayed
,
shall
heare
Masse
at
his
tyme
,
&
shall
finish
his
accustomed
deuotions
of
the
morning
.
The
After-dinner
and
Euening
of
the
nine
and
twentith
Day
.
A
Meditation
,
Of
the
Adoration
of
the
three
Kinges
.
CHAP.
XXXV
.
IN
the
euening
after
Euensong
,
the
Pilgrime
after
the
two
precedent
mysteries
shall
,
meditate
of
the
Adoration
of
the
Kings
,
those
notable
&
first
Pilgrimes
of
the
Paynims
,
come
out
of
the
East
,
by
the
inspiration
of
God
to
adore
the
King
of
the
Iewes
,
at
the
place
where
they
should
find
him
borne
;
of
whose
birth
they
had
a
reuelation
in
their
Cōntry
without
knowing
in
particuler
where
it
should
happen
.
For
ground
of
this
meditation
,
he
shall
consider
,
how
these
Magi
were
men
skillfull
and
learned
in
humane
,
Cicero
,
Suetonius
,
and
others
.
Thirdly
,
they
were
moued
,
and
forcibly
driuen
to
vndertake
this
voiage
by
the
vision
of
the
extraordinary
starre
which
did
appeare
to
them
in
the
East
,
whereof
they
had
heard
the
foresayd
Prophesy
of
Balaam
,
&
had
long
expected
,
according
to
our
Doctors
,
as
a
signe
of
this
King
borne
.
They
came
then
to
Hierusalem
,
as
to
the
chiefe
and
Metropolitane
Citty
of
Iudea
,
there
to
learne
this
newes
:
Arise
Hierusalem
,
and
be
thou
enlightned
;
for
thy
light
is
come
,
&
the
glory
of
thy
Lord
hath
appeared
vpon
thee
;
and
the
Gentils
shall
walke
in
thy
light
,
and
Kings
in
the
brightnes
of
thy
birth
.
Dauid
:
The
Kings
of
Tharsis
and
the
Ilands
shall
offer
guifts
;
the
Kings
of
Arabia
and
Saba
shall
bring
their
presents
;
he
shal
liue
,
and
the
Gold
of
Arabia
shall
be
brought
vnto
him
.
Then
O
Christians
soule
,
instructed
in
the
house
of
God
,
adore
this
King
,
seeing
these
poore
Paynims
,
comming
out
of
the
darkenes
of
their
Paganisme
,
The
second
point
of
the
Meditation
.
A
demonstration
of
the
Power
of
Iesus
,
in
the
adoration
of
the
Kings
.
CHAP.
XXXVI
.
THE
second
point
shall
be
to
consider
how
the
Sonne
of
God
did
heerin
an
act
of
an
Almighty
King
,
although
he
appeared
low
and
humble
.
The
Kings
of
the
earth
when
they
are
crowned
,
and
take
possession
of
their
kingdomes
,
are
visited
by
diuers
Embassadours
,
and
honoured
by
forren
Princes
:
Here
our
Sauiour
entring
into
possession
of
his
spirituall
kingdome
,
is
not
only
honoured
by
Embassadours
,
but
adored
by
the
Kings
themselues
comming
vnto
him
in
person
.
The
third
parte
of
the
Meditation
.
Of
the
Returne
of
the
three
Kinges
.
CHAP.
XXXVII
.
S.
Leoser.
2.
de
Ep.
which
in
the
sight
of
Sathan
,
signifyed
by
Herod
,
he
did
carry
with
him
in
the
person
of
these
conuerted
Kings
,
as
the
first
fruits
of
our
fayth
,
&
Christian
calling
,
gathered
out
of
the
haruest
of
the
Gentils
.
And
this
is
that
,
which
God
before
by
his
Prophet
sayd
of
his
Sonne
newly
borne
:
Call
his
name
,
Hasten
to
spoile
;
for
before
the
Child
can
call
Father
or
Mother
,
the
strength
of
Damascus
shall
be
taken
away
,
&
the
spoile
of
Samaria
,
in
presence
of
the
King
of
the
Assyrians
.
This
is
Iesus
,
who
not
tarying
as
other
men
do
,
for
age
fit
to
fight
,
hath
being
but
a
child
gotten
the
victory
,
&
this
noble
spoile
,
and
subdued
vnto
him
the
force
of
Damascus
and
Samaria
,
tho
strength
of
Idolatry
,
and
the
errours
of
the
Pagan
world
,
and
this
in
the
sight
of
the
King
of
Assyria
,
Sathan
,
the
king
of
this
world
;
and
vpon
this
consideration
the
good
Pilgrime
may
say
as
followeth
,
speaking
to
himselfe
,
and
to
his
God
.
What
sayst
thou
heere
my
soule
?
And
where
shall
thy
eyes
rest
in
the
variety
of
so
many
wonders
?
The
thirtith
day
,
and
the
ninth
,
and
last
of
his
Aboad
.
A
Meditation
of
the
Presentation
of
IESVS
in
the
Temple
.
CHAP.
XXXVIII
.
IN
this
last
day
of
our
Pilgrimes
aboad
,
he
shall
prepare
himselfe
to
confesse
and
receaue
,
happily
to
end
and
conclude
his
nyne
dayes
of
stay
there
,
&
to
depart
the
next
morning
,
with
the
greater
light
and
courage
,
being
purged
of
his
sinnes
,
and
armed
with
this
pretious
food
and
Viaticum
.
His
meditation
shall
be
of
the
Purification
of
the
Blessed
Virgin
,
and
of
the
oblation
she
made
of
her
deere
child
in
the
Temple
,
fourty
dayes
after
that
he
was
borne
.
Ceremonies
and
feastes
instituted
for
men
to
acknowledge
Originall
sinne
,
the
root
of
all
the
misery
of
mankind
.
CHAP.
XXXIX
.
IN
the
morning
he
shall
continue
his
meditation
vpon
the
same
mystery
in
three
pointes
.
The
first
point
shall
be
to
consider
,
that
the
principall
cause
of
this
ceremony
,
was
to
make
man
vnderstand
,
and
acknowledge
his
impute
and
vncleane
generation
,
by
reason
of
that
infernall
staine
of
originall
sinne
,
wherwith
all
the
children
of
Adam
,
borne
by
the
ordinary
course
are
infected
.
This
is
the
confession
which
Dauid
made
,
when
bewailing
in
his
owne
person
the
misery
of
all
mortall
men
,
he
sayd
:
Behould
I
am
conceaued
in
iniquity
,
and
my
Mother
hath
conceaued
me
in
sinne
.
And
because
this
knowledge
was
necessary
to
men
for
to
humble
them
,
and
make
them
call
for
help
,
whereby
they
might
be
cleansed
from
this
corruption
,
God
did
institute
certaine
Ceremonies
,
which
containe
a
lesson
of
this
learning
and
knowledge
,
as
were
the
ceremonies
and
sacrifices
of
the
law
of
Nature
,
which
did
sufficiently
shew
the
beginning
of
man
to
haue
beene
infected
,
The
first
point
than
doth
make
vs
see
on
the
one
side
,
the
misery
of
the
corruption
of
men
,
which
beginneth
at
their
first
being
,
&
on
the
other
side
,
the
obedience
of
the
Sonne
of
God
and
his
Mother
,
obeying
the
law
they
were
not
bound
vnto
;
their
humility
,
placing
themselues
among
sinners
,
and
offering
sacrifices
for
sinne
;
although
the
one
was
cleanesse
it selfe
come
for
to
cleanse
vs
,
and
the
other
all
pure
and
free
,
not
only
from
actuall
sinne
,
but
also
by
a
singular
prerogatiue
preserued
from
the
touch
of
Originall
,
common
to
all
men
,
as
is
sayd
before
.
In
particuler
the
deuout
Pilgrime
shall
marke
,
that
this
day
was
presented
to
the
soueraigne
God
,
Behould
I
send
my
Angell
,
who
shall
prepare
the
way
before
my
face
and
straight
:
the
Lord
whome
you
seeke
,
and
the
Angell
of
the
Testament
whome
you
desire
,
shall
come
vnto
his
holy
Temple
.
The
Father
is
he
who
speaketh
;
the
first
Angell
is
S.
Iohn
Baptist
;
the
face
of
our
Lord
,
is
his
Sonne
Iesus
Christ
,
the
naturall
and
true
Image
of
his
Father
;
the
Lord
and
the
Angell
of
the
Testament
,
is
the
same
Sonne
,
which
is
offered
God
and
man
,
the
Angell
and
mediatour
of
the
Testament
,
and
Couenant
betweene
God
and
man
,
offered
this
day
as
man
,
and
adored
as
God
;
for
otherwise
the
Scripture
would
not
haue
sayd
,
that
he
came
into
his
Temple
,
seeing
that
no
pure
creature
may
haue
a
Temple
,
no
more
then
an
Altar
or
Sacrifice
;
this
preeminence
being
proper
to
the
supreme
deity
.
In
respect
of
this
offering
the
second
Temple
of
the
Iewes
being
lesser
in
all
outward
humane
respects
,
was
by
another
Prophet
preferred
,
before
that
of
Salomon
,
The
third
point
of
the
Meditation
.
Of
the
Canticle
,
Nunc
dimittis
.
CHAP.
XL.
THE
third
point
shal
meditate
the
Canticle
of
venerable
old
Simeon
,
a
man
iust
and
fearing
God
,
who
a
few
dayes
before
had
reuelation
from
the
Holy
Ghost
,
that
before
his
death
he
should
see
the
Annointed
of
our
Lord
,
that
is
,
the
Sauiour
of
the
world
,
IESVS
Christ
,
who
comming
then
in
spirit
into
the
Temple
,
when
the
B.
Virgin
and
S.
Ioseph
brought
him
,
hauing
confessed
and
adored
him
,
tooke
him
in
his
armes
,
and
song
a
Canticle
of
thankesgiuing
,
which
the
Church
hath
vsed
euer
since
,
for
the
conclusion
of
the
diuine
Office
,
&
sayd
:
Nunc
dimittis
&c.
Now
thou
dimissest
thy
seruant
O
Lord
,
according
to
thy
word
in
peace
.
For
my
eyes
haue
seene
thy
saluation
,
which
thou
hast
prepared
before
the
face
of
all
people
.
A
light
to
the
reuelation
of
the
Gentills
,
and
the
glory
of
thy
people
Israell
.
And
as
the
B.
Virgin
and
Ioseph
meruailed
at
these
thinges
that
were
sayd
,
Simeon
did
congratulate
them
,
and
call
them
happy
,
and
spake
to
Mary
the
Mother
of
the
child
,
saying
:
Behould
he
shall
be
put
for
the
ruine
,
and
the
resurrection
of
many
,
and
for
a
signe
which
shall
be
contradicted
;
and
the
sword
of
sorrow
shall
pierce
thy
hart
,
that
the
cogitations
of
many
may
be
made
manifest
.
In
which
history
the
pious
soule
shall
contemplate
the
notable
faith
,
charity
,
deuotion
,
and
ioy
of
this
noble
old
Man
,
expressed
by
his
wordes
and
gestures
;
he
confessed
and
adored
by
his
confession
the
Annointed
of
God
,
though
a
little
child
in
the
eyes
of
men
:
He
foretold
the
redemption
at
hand
of
mankind
,
which
he
should
bring
to
passe
;
he
straitly
imbraced
this
precious
pledge
of
our
saluation
;
he
did
exalt
and
magnify
him
,
The
like
contradiction
hath
alwayes
followed
the
members
of
the
same
Sauiour
&
his
Church
,
by
the
Iewes
and
Paynims
:
neither
was
there
euer
Religion
planted
or
maintayned
with
more
contrarieties
and
opposition
of
all
sortes
of
people
then
the
Christian
,
for
as
it
is
the
perfectest
of
al
other
,
The
Pilgrime
hauing
meditated
all
this
,
Heere
the
Pilgrime
hauing
found
in
his
meditation
,
the
sense
of
this
ceremony
,
shall
learne
the
truth
in
the
shadow
,
&
shal
acknowledge
the
misery
and
corruption
of
man
,
from
the
first
instant
of
his
Conception
infected
with
original
sinne
;
he
shall
learne
to
humble
himselfe
,
and
to
make
small
account
of
the
nobility
of
his
birth
,
which
he
seeth
to
be
so
base
and
abiect
in
the
beginning
;
he
shal
offer
what
he
hath
good
to
God
,
the
giuer
of
all
good
:
he
shall
imitate
holy
Simeon
,
imbracing
in
his
armes
with
like
loue
and
purity
the
litle
child
Iesus
,
either
when
he
receaueth
the
B.
Sacrament
of
the
Altar
,
couered
vnder
the
visible
forme
,
as
a
child
swadled
in
his
litle
cloathes
,
or
when
he
doth
meditate
&
ioyne
himselfe
to
him
by
loue
.
He
shall
praise
him
with
holy
Anna
the
Prophetesse
,
and
shall
preach
him
to
euery
one
by
good
speaches
,
and
examples
of
good
workes
;
and
finally
he
shall
offer
him
vnto
God
his
Father
,
as
the
B.
Virgin
did
for
our
saluation
,
and
shall
offer
himselfe
for
his
honour
and
seruice
.
Hauing
ended
his
meditation
and
heard
Masse
,
he
shall
receaue
the
blessed
Body
of
our
Sauiour
,
the
Viaticum
of
his
Returne
,
as
it
was
of
all
the
rest
of
his
Pilgrimage
,
and
shll
say
to
God
,
the
prayer
following
.
The
Pilgrimes
prayer
,
at
his
departure
from
Loreto
.
CHAP.
XLI
.
MY
Lord
and
most
merciful
Father
,
myne
eyes
behold
thy
bounty
and
myne
owne
misery
,
more
cleerly
then
euer
heeretofore
,
by
the
light
it
hath
pleased
thee
to
giue
me
.
It
remayneth
to
finish
my
vowes
and
desires
,
and
to
conclude
my
most
humble
prayers
and
requests
at
the
end
of
my
aboad
heere
.
If
thy
clemency
doth
willingly
harken
to
the
groanes
of
poore
sinners
to
heare
them
,
behould
heere
one
oppressed
with
the
burden
of
his
sinnes
,
cryeth
at
thyne
eares
from
the
bottome
of
his
hart
.
If
this
thy
Clemency
be
accustomed
to
preuent
sinners
,
and
to
receaue
them
into
thyne
armes
to
shew
them
mercy
,
then
behold
one
who
casteth
himselfe
at
thy
feet
,
confounded
at
his
owne
faults
,
crying
that
he
hath
sinned
against
heauen
,
And
if
I
may
be
worthy
to
lift
vp
my
handes
to
thy
holy
heauenly
Throne
,
for
the
body
of
thy
Catholike
Church
,
For
the
most
Christian
King
,
his
deere
Queene
,
the
Princes
of
the
bloud
,
and
all
the
Royall
house
and
Realme
;
But
specially
I
present
my
most
humble
vowes
,
&
prayers
for
this
noble
Fleuron-de-Lys
,
Monsieur
the
Dauphine
,
thy
guift
,
I
beseech
thee
Lord
,
for
all
those
to
whome
I
am
bound
in
any
title
whatsoeuer
,
The
After-dinner
and
Euening
of
the
30.
day
,
and
the
ninth
of
the
Pilgrimes
aboad
.
How
the
Pilgrime
departed
from
Loreto
.
CHAP.
XLII
.
AFTER
his
spirituall
refection
,
he
shall
take
his
leaue
of
his
friends
,
bid
them
farewell
,
thanking
them
,
and
recommending
himselfe
to
their
prayers
,
and
taking
necessary
instructions
for
his
returne
,
and
he
shall
not
forget
to
doe
some
markeable
Almes
,
if
he
be
able
;
and
hauing
taken
his
corporall
refection
,
he
shall
depart
in
good
tyme
,
with
a
resolution
to
suffer
much
more
for
our
Sauiour
.
For
in
what
measure
he
hath
receaued
new
graces
,
new
light
and
forces
,
he
should
also
labour
and
do
more
in
proofe
and
tryall
of
his
loue
for
him
in
all
occurrences
.
For
his
Itinerarium
,
and
guide
of
his
iourney
,
he
shall
haue
the
Ten
dayes
of
Lazarus
,
THE
RETVRNE
OF
THE
PILGRIME
OF
LORETO
.
Or
the
Ten
dayes
iourney
of
Lazarus
.
The
one
and
thirtith
day
of
the
Pilgrime
of
Loreto
,
and
the
first
of
his
Returne
.
CHAP.
I.
LAZARVS
a
man
much
beloued
of
God
,
wise
,
and
well
versed
in
the
learning
of
Saints
,
and
ye●
deuour
to
the
glorious
Mother
of
God
,
departed
from
his
Countrey
in
the
yeare
1583.
to
goe
see
the
world
in
Christian
Pilgrimage
,
with
a
little
brother
of
his
called
Pauline
,
about
18
yeares
of
age
at
his
departure
,
himselfe
being
24.
and
a
Cousin
of
theirs
called
Theodosius
,
of
the
same
age
,
a
yong
man
of
rare
vertue
,
and
excellent
conuersation
,
with
a
faithfull
and
pietis
seruant
of
their
Fathers
,
somewhat
elder
then
they
,
who
was
called
Vincent
.
They
had
already
spent
togeather
six
yeares
,
in
the
most
famous
Pilgrimages
of
Christendome
,
and
els
where
,
and
alwayes
with
these
exercises
of
deuotion
,
which
we
haue
set
downe
before
in
the
direction
of
our
Pilgrime
,
still
continuing
the
same
,
though
not
without
difficulty
:
but
in
the
beginning
of
the
seauenth
yeare
,
by
mischance
Pauline
was
taken
prisoner
,
and
made
slaue
to
the
Barbarians
in
Alexandria
:
and
●s
Lazarus
being
at
Constantinople
,
was
ready
to
send
his
ransome
,
The
second
,
the
B.
Virgins
abode
in
Egypt
with
her
Sonne
Iesus
.
The
third
,
the
returne
of
our
Sauiour
to
Iury
,
and
his
retyring
to
Nazareth
.
Meditations
vpon
the
flight
of
our
Sauiour
into
Aegypt
,
togeather
with
his
glorious
Mother
and
Ioseph
.
CHAP.
II.
EARLY
in
the
morning
an
houre
before
going
abroad
,
Lazarus
and
Vincent
entred
into
the
meditation
of
these
points
a
part
by
themselues
.
Lazarus
spake
thus
to
God
,
and
to
his
soule
:
My
Lord
and
faithfull
guide
,
direct
(
if
it
please
thee
)
my
affections
and
actions
to
thy
honour
,
and
glory
,
&
to
the
profit
of
thy
poore
seruant
.
I
behold
thy
deare
Sonne
,
made
a
litle
Infant
and
feeble
for
me
,
to
fly
the
persecution
of
of
Herod
,
vniust
vsurper
of
the
Scepter
of
the
Hebrewes
,
thy
children
,
and
thy
kingdome
,
and
to
be
caried
into
Egypt
in
the
armes
of
his
diuine
mother
,
as
the
Sunne
in
the
heauen
:
I
desire
to
see
the
course
of
this
mystery
,
and
to
profit
thereby
(
accomplish
my
desire
,
seeing
thou
hast
giuen
it
me
)
and
to
haue
my
vnderstanding
enlightned
with
the
beames
of
thy
grace
,
well
to
meditate
,
&
my
Wil
heated
with
the
fire
of
thy
loue
,
straitly
to
imbrace
vertue
,
and
to
walke
constantly
in
the
wayes
of
thy
commandements
.
I
consider
here
(
O
my
soule
)
the
faythfull
and
sweet
Prouidence
of
this
heauenly
Father
,
aduertising
Ioseph
by
his
Angel
to
fly
,
and
to
withdraw
his
Sonne
from
the
cruelty
of
the
Tyrant
;
for
though
he
were
sent
,
and
came
to
dye
,
yet
not
in
that
age
,
nor
in
that
sort
,
but
in
the
flowre
of
his
age
,
and
by
the
death
of
the
Crosse
would
he
accomplish
our
Redemption
,
and
bestow
on
vs
in
the
meane
tyme
,
the
benefit
and
vse
of
his
life
,
to
instruct
vs
by
the
example
of
his
heauenly
vertues
and
wonderfull
workes
,
&
by
the
doctrine
of
his
holy
preachings
,
to
shew
in
his
life
and
death
,
the
signes
of
his
infinite
loue
,
with
most
manifest
and
cleere
proofes
.
If
he
had
beene
put
to
death
in
his
cradle
,
men
had
wanted
all
those
euident
testimonies
of
his
Charity
,
so
many
motiues
to
belieue
in
him
,
and
to
receaue
him
for
the
promised
Messias
.
This
little
child
then
persecuted
so
soone
by
the
Princes
of
the
world
,
visible
and
inuisible
,
taketh
his
way
to
Aegypt
,
and
as
weake
giueth
place
to
the
Tyranny
,
which
he
could
as
well
haue
repressed
by
resistance
,
as
auoid
by
flying
:
But
he
would
doe
,
what
himselfe
had
before
taught
his
seruants
,
and
would
by
his
example
,
shew
his
disciples
what
they
should
do
in
like
case
.
So
Iacob
left
the
house
of
his
Father
to
auoyd
the
fury
of
Esau
;
Moyses
left
the
Court
of
Pharao
to
escape
his
hands
;
so
little
Iosias
,
I
see
heere
,
that
holy
Ioseph
obeyeth
simply
without
excusing
or
asking
why
he
,
He
entred
into
Aegypt
,
according
to
the
prophesy
which
he
gaue
many
ages
before
:
Behould
,
God
shall
ascend
vpon
a
little
cloud
,
and
enter
into
Aegypt
,
and
the
Idols
of
Aegypt
shall
be
troubled
at
his
face
.
This
Cloud
,
is
the
precious
humanity
of
the
Sonne
of
God
,
in
the
which
he
is
carryed
:
It
may
be
also
the
glorious
Virgin
compared
to
a
cloud
,
because
she
is
heauenly
and
diuine
,
like
the
humanity
of
her
Sonne
,
without
any
burden
of
sinne
,
hauing
brought
forth
her
Sonne
,
as
the
cloud
doth
the
rayne
without
corruption
,
and
carryeth
him
in
Aegypt
,
&
els
where
,
as
the
cloud
carryeth
the
rayne
within
her
bosome
.
O
celestiall
cloud
!
O
heauenly
rayne
!
O
diuine
child
!
O
diuine
Mother
!
He
entreth
into
Aegypt
,
whence
his
Father
called
him
,
as
he
foretould
by
his
Prophet
:
I
haue
called
my
Sonne
out
of
Aegypt
.
He
had
called
before
the
Hebrewes
his
adoptiue
sonnes
,
Arise
then
,
O
Aegypt
,
receaue
with
a
good
entertainement
this
little
Sonne
,
&
haue
no
feare
of
the
plagues
,
The
seauen
yeares
of
this
Pilgrimage
being
expired
,
Herod
in
Iudaea
being
dead
,
and
the
Lyon
of
Aegypt
being
buried
,
the
Angell
of
God
aduertiseth
Ioseph
in
his
sleep
to
returne
into
Palestine
;
I
aske
it
of
thee
,
O
my
Redeemer
,
withall
my
power
,
grant
it
me
if
it
please
thee
for
thy
goodnes
.
I
aske
it
of
thee
,
O
holy
Mother
,
obtaine
for
me
,
for
thou
canst
do
it
.
Let
the
memory
of
this
mansion
,
and
of
this
Chamber
(
which
by
thy
grace
I
haue
visited
)
be
vnto
me
a
continuall
spurre
,
to
stirre
me
to
the
loue
of
him
,
who
hath
passed
his
youth
in
humility
and
voluntary
pouerty
for
me
.
1.
The
fountaine
of
Bees
.
2.
The
dinner
and
meetinges
.
3.
Presages
of
eloquence
,
and
the
nature
of
Bees
obserued
fifty
yeares
by
Aristomachus
.
4.
The
wonders
of
our
Sauiour
going
into
Aegypt
.
5.
The
tree
Persis
adoreth
him
.
6.
The
Idols
of
Aegypt
ouerthrowne
.
CHAP.
III.
THVS
prayed
Lazarus
in
the
morning
according
to
the
light
God
had
imparted
to
him
,
Vincent
for
his
part
,
hauing
made
the
same
meditation
,
and
recommending
themselues
to
the
protection
of
the
B.
Virgin
,
and
their
good
Angell
,
they
began
their
iourney
,
saying
their
Itinerarum
,
and
their
other
accustomed
prayers
.
And
they
walked
thus
ioyfully
vntill
about
noone
,
ouer
the
wild
plaines
,
and
barren
,
but
only
of
briers
,
and
broomes
,
wherof
they
saw
good
store
in
the
bare
Champion
,
without
meeting
either
man
or
beast
;
and
they
felt
themselues
now
well
wearyed
&
tyred
,
as
wel
for
hauing
eaten
little
that
morning
,
as
for
the
excessiue
heat
of
the
Sunne
.
At
last
looking
heere
and
there
about
them
,
&
searching
some
place
to
refresh
themselues
in
,
they
spyed
on
their
right
hand
certaine
willowes
,
behind
a
little
hille
,
and
hoping
there
to
find
some
water
,
they
went
straight
thither
,
and
they
found
in
the
midest
of
these
thicke
,
&
shadowy
trees
a
fountaine
cleere
as
Chrystall
,
which
bubling
out
plentifully
made
a
litle
brooke
full
of
cressits
,
which
was
a
signe
that
the
water
was
good
.
It
was
some
what
deep
,
the
bankes
being
high
,
and
couered
partly
with
mosse
,
and
partly
with
herbes
and
floures
of
that
season
,
for
it
was
the
moneth
of
May.
Then
sayd
Vincent
,
Our
way
agreeth
not
ill
with
the
matter
of
our
meditation
;
for
this
morning
we
passed
in
spirit
,
through
the
desart
of
Arabia
,
desiring
to
suffer
somewhat
to
the
imitation
of
litle
Iesus
,
and
his
good
Mother
,
who
suffered
there
diuers
incommodities
,
we
haue
also
passed
this
with
some
paine
.
It
is
true
,
replied
Lazarus
,
we
haue
suffered
but
little
,
and
good
Iesus
and
his
Mother
had
quickly
compassion
of
vs
,
hauing
at
a
pinch
prouided
vs
of
a
resting
place
,
Saint
Ambrose
,
being
a
little
child
,
in
his
cradle
;
and
the
like
is
sayd
to
haue
happened
to
Plato
,
Plin.
l.
21.
cap.
16.
by
this
familiar
&
friendly
approach
of
these
bees
,
for
many
say
,
that
they
haue
theeues
in
horrour
:
Yea
,
but
what
will
they
say
,
(
quoth
Lazarus
)
when
they
fynd
that
we
robbed
them
of
their
hony
?
This
is
not
robbery
,
sayth
Vincent
,
but
a
present
of
hospitality
,
which
they
offered
vs
,
when
they
came
swarming
vpon
our
bread
.
Lazarus
had
more
list
to
meditate
then
to
eate
,
and
the
teares
fell
of
from
his
eyes
in
eating
.
Vincent
not
knowing
if
it
were
of
griefe
,
for
the
losse
of
Theodosius
,
asked
him
if
he
had
any
new
cause
of
sorrow
that
procured
those
teares
.
No
rather
(
saith
Lazarus
)
it
is
a
new
ioy
,
in
considering
the
greatnes
of
God
in
these
little
creatures
.
For
who
would
not
be
rauished
with
so
many
wonders
heaped
togeather
,
in
these
litle
bodyes
,
&
to
see
al
the
partes
of
a
perfect
Monarchy
painted
out
in
the
policy
of
this
prety
people
?
Plin.
l.
11.
cap.
16.
In
behoulding
them
,
they
make
me
remember
their
King
,
their
Magistrats
,
their
distribution
of
offices
,
their
obedience
to
their
Superiours
,
their
industry
in
framing
their
houses
,
in
dressing
their
Loure
,
and
the
palace
of
their
Prince
,
in
making
their
hony
,
and
hunting
after
flowres
from
morning
vntill
night
,
and
labouring
without
ceasing
;
of
their
iustice
in
punishing
their
Drones
,
who
steale
their
hony
,
and
liue
idly
,
and
in
pricking
to
labour
those
that
are
slouthfull
among
them
;
of
their
piety
in
burying
their
dead
;
of
their
affection
in
courting
their
King
when
he
goeth
abroad
to
the
fieldes
;
and
of
the
wisedome
of
their
King
,
in
encouraging
them
to
their
labour
by
his
presence
;
of
his
beauty
,
bearing
a
starre
in
his
forhead
as
a
crown
or
diademe
;
of
his
mildnes
,
hauing
no
sting
,
or
at
least
not
vsing
it
,
armed
only
with
his
Maiesty
.
Of
their
fidelity
towards
him
,
accompanying
him
in
peace
and
warre
,
and
exposing
themselues
couragiously
to
death
for
his
safety
and
seruice
;
of
their
wisedome
in
keeping
their
prouision
,
and
the
publike
treasure
of
their
hyues
,
in
giuing
the
signe
to
go
forth
in
the
morning
to
forrage
,
Plin.
l.
11
cap.
17.
to
eate
after
their
trauell
,
to
sound
the
retraite
for
their
rest
,
and
for
keeping
of
silence
,
in
setting
their
guard
at
their
gates
,
and
to
stop
the
entry
to
Spiders
,
hornets
,
frogges
,
swallowes
,
lizarts
,
and
other
capitall
enemyes
of
their
estate
,
and
Common-wealth
.
Who
will
not
,
I
say
,
be
rauished
to
see
in
these
smal
creatures
so
admirable
vertues
,
Philuscus
Tatien
,
and
a
certaine
Gentleman
of
Rome
did
obserue
,
and
many
more
which
they
marked
not
,
although
the
first
employed
fifty
whole
yeares
,
to
make
his
obseruations
,
and
the
second
al
his
life
,
Plin.
l.
11.
cap.
16.
and
the
third
made
Hyues
of
horne
,
such
as
lanterns
are
made
of
,
very
transparent
,
to
see
and
obserue
at
his
pleasure
and
leasure
their
pretty
order
and
gouernement
.
And
to
go
no
further
for
a
subiect
of
admiration
,
behould
the
art
of
this
combe
,
do
you
see
the
meruailous
framing
of
their
houses
&
celles
?
They
arose
and
sayd
grace
,
and
as
they
went
to
take
their
loafe
,
Alba
Gracia
did
help
themselues
with
the
succour
of
these
Bees
,
This
peace
being
made
they
continued
their
way
all
the
rest
after
dinner
very
ioyfully
,
with
many
good
spirituall
discourses
,
namely
vpon
the
subiect
of
their
morning
meditation
.
Vincent
recited
the
comfort
he
had
in
meditating
the
way
of
little
Iesus
in
the
desert
of
Arabia
;
for
he
seemed
to
see
him
carryed
,
sometyme
in
the
armes
of
his
glorious
Mother
,
and
sometyme
in
the
armes
of
good
Ioseph
;
then
fastened
to
the
tet
of
the
Virgin
sucking
her
milke
,
and
taking
refreshment
,
then
laughing
sometyme
on
the
one
,
sometyme
on
the
other
,
with
a
countenance
full
of
grace
and
maiesty
,
giuing
them
by
his
diuine
lookes
strength
and
courage
to
sustaine
the
trauaile
of
their
Pilgrimage
;
and
himselfe
,
he
sayd
,
was
fortifyed
vnto
his
iourney
,
by
the
meditation
of
this
history
,
and
he
asked
Lazarus
,
Who
among
all
the
Iust
,
or
Kinges
made
the
Idols
of
Aegypt
to
fall
by
their
coming
?
Abraham
came
thither
,
Moyses
was
borne
there
,
and
yet
their
errours
remayned
alwayes
,
and
euery
where
;
neither
had
ceased
,
had
not
the
Sauiour
of
all
come
thither
in
his
flesh
,
and
beene
carryed
theron
,
as
on
a
cloud
,
&
descended
to
root
them
out
.
And
Origen
expounding
the
words
which
the
Angel
sayd
to
Ioseph
(
Fly
into
Aegypt
&c.
)
:
It
is
to
the
end
(
quoth
he
)
the
workes
of
the
handes
of
the
Aegyptians
,
and
their
false
Gods
and
Idols
should
be
ouerthrowne
,
the
Diuells
terrifyed
,
and
the
machines
of
the
Kings
destroyed
,
in
destruction
of
their
Idols
;
and
that
by
the
coming
of
our
Sauiour
should
be
wrought
the
ruine
of
these
fugitiue
slaues
,
the
wicked
spirits
.
Thus
Origen
.
The
arriuall
of
the
Pilgrimes
at
the
Farme-house
.
1.
Tables
of
Loreto
;
and
of
the
flight
of
our
Sauiour
into
Aegypt
.
2.
The
ship
of
the
Ragusians
deliuered
.
3.
Two
Capuchines
,
and
three
country
men
;
a
Supper
.
4.
Three
Slaues
.
5.
One
of
Prouence
:
The
B.
Virgin
,
starre
of
the
Sea
.
6.
The
practise
of
the
examen
of
Conscience
.
CHAP.
IIII.
COntinuing
their
discourse
and
way
in
this
manner
,
But
can
you
gesse
what
is
contained
in
these
two
other
;
Of
the
first
,
saith
Lazarus
,
we
haue
heard
before
,
they
were
two
good
Capucines
,
who
returning
Pilgrimes
from
our
Lady
of
Loreto
in
the
yeare
1553.
tooke
shipping
from
the
Marc
of
Ancona
,
to
goe
to
Sclauonia
;
and
the
Merchants
of
the
ship
falling
in
fury
,
by
reason
of
the
outragious
tempest
which
had
constrayned
the
maister
and
them
to
cast
into
the
Sea
,
almost
all
their
merchandize
,
to
lighten
and
discharge
the
ship
,
and
hauing
nothing
left
against
which
they
might
discharge
the
rage
of
their
despaire
and
fury
,
they
cast
also
ouerbord
these
two
poore
Religious
men
,
who
they
saw
had
nothing
to
loose
but
their
life
,
being
grieued
that
they
had
not
lost
something
as
well
as
they
.
The
poore
Friers
being
left
to
the
me●cy
of
the
waues
,
had
recourse
to
Iesus
Christ
,
and
his
glorious
Mother
,
whome
they
came
to
visit
,
&
by
their
assistance
escaped
victorious
the
fury
of
the
floting
waues
,
and
the
rage
of
those
mad
Merchants
,
and
carried
by
that
Element
that
choketh
others
,
they
landed
againe
at
the
hauen
of
Ancona
,
and
presently
without
shifting
or
drying
their
cloathes
,
they
came
all
wet
and
mullied
,
to
visit
againe
the
holy
Chapell
,
and
before
all
thinges
to
render
thankes
to
the
Sonne
,
and
the
Mother
of
so
notable
a
benefit
.
Concerning
the
history
of
the
other
Table
,
I
thinke
it
is
that
good
Florentine
Dominico
de
Castro
,
Lazarus
would
faine
haue
learned
the
history
of
the
other
two
Tables
,
In
the
towne
of
Cabala
neer
to
Gallipolis
,
a
certaine
Burgesse
of
note
among
the
Catarians
,
Tursel
.
lib.
4.
cap.
1●
.
called
Michaell
Boleta
,
had
now
remayned
fiue
yeares
slaue
among
the
Turkes
,
and
not
able
any
longer
to
endure
so
great
affliction
of
body
&
spirit
,
tooke
a
secret
resolution
,
with
two
of
his
companions
of
the
same
condition
,
to
seeke
some
meanes
to
escape
&
be
deliuered
from
their
paine
,
and
hauing
long
watched
an
occasion
for
this
purpose
,
one
day
they
found
at
the
hauen
,
a
barke
fraighted
,
without
maister
or
guard
,
they
entred
it
,
hoised
vp
the
sailes
,
and
hoping
the
wind
would
be
for
them
,
sailed
into
the
full
sea
,
as
farre
as
they
could
with
their
oares
.
They
had
not
gone
farre
,
but
their
maister
perceauing
they
had
stayed
longer
,
then
they
were
wont
,
repayred
to
the
port
to
heare
newes
of
them
,
where
at
the
same
time
,
he
found
the
maister
of
the
barke
,
and
both
of
them
were
informed
,
that
three
men
had
a
little
before
taken
the
barke
,
as
to
go
on
fishing
.
Immediately
they
made
out
after
them
two
Brigantines
,
furnished
with
men
&
weapons
,
who
followed
them
so
lustily
with
sailes
and
oares
,
that
they
discouered
them
three
or
fowre
miles
of
;
Michael
and
his
mates
discouered
them
also
,
and
saw
them
follow
after
them
in
all
fury
,
comming
within
the
very
sight
of
their
barke
:
there
appeared
no
way
to
escape
the
handes
of
these
Barbarians
,
nor
the
cruell
torments
they
were
to
endure
,
if
they
were
taken
.
In
the
very
point
of
the
danger
,
they
had
recourse
to
the
mother
of
him
,
who
commandeth
windes
and
waues
,
and
they
make
a
vow
of
Pilgrime
go
to
our
Lady
of
Loreto
,
euen
when
the
Turkes
were
ready
crying
,
to
lay
their
hands
vpon
their
barke
.
They
had
no
sooner
pronounced
their
vow
,
but
streight
behold
a
sodaine
&
furious
tempest
arose
,
which
scattered
the
vessels
,
and
separared
them
one
farre
from
another
,
and
so
disordered
the
Pursuers
,
that
they
were
forced
to
seeke
rather
some
shore
to
saue
themselues
,
then
to
take
the
ship
they
followed
.
These
three
that
had
thus
fled
,
did
see
the
other
terribly
tossed
by
the
waues
,
caried
sometimes
hither
and
sometimes
thither
,
sometimes
aloft
,
sometimes
below
,
whome
they
knew
by
their
turbants
,
which
made
them
be
seene
a
farre
of
.
Themselues
in
the
meane
time
held
on
their
course
,
as
in
the
calme
Sea
,
driuen
with
a
fauourable
wynd
,
blowing
in
the
poope
,
which
did
comfort
them
with
a
sweet
admiration
,
seing
in
such
contrariety
of
wether
,
of
tempest
,
and
of
calme
in
the
same
time
,
&
almost
in
the
same
place
,
that
it
was
the
stroke
,
not
of
the
Sea
,
but
of
heauen
,
&
an
euident
testimony
of
the
fauour
of
God
towards
them
.
They
sailed
happily
vntil
they
arriued
at
the
port
of
Catara
,
&
from
thence
went
to
Loreto
,
where
cleansed
from
their
sinnes
by
the
Sacrament
of
Penance
and
made
partakers
of
the
Table
of
our
Sauiour
,
they
rendered
immortal
thankes
to
God
,
and
the
B.
Virgin
,
by
whose
intercession
they
were
deliuered
from
a
double
danger
of
bondage
,
and
of
death
.
The
second
history
is
of
one
of
our
Nation
a
French
man
of
the
Country
of
Prouence
,
who
hauing
had
newes
of
the
death
of
his
Father
at
Constantinople
,
whilst
he
followed
the
Embassador
of
France
,
being
before
Almener
to
the
Duke
of
Mercury
,
returned
in
a
common
vessell
;
and
as
he
came
to
the
I
le
of
Zant
,
he
saw
himselfe
enuironed
with
4.
Frigots
of
the
Turkes
,
who
approched
swiftly
vnto
his
shippe
,
&
prepared
themselues
to
the
prey
,
both
of
men
&
merchandize
,
which
they
hoped
to
find
.
This
good
Gentleman
seeing
his
danger
so
desperat
,
recommended
himselfe
hartily
to
our
B.
Lady
of
Loreto
,
as
also
did
all
his
company
:
at
the
same
instant
almost
,
they
found
themselues
brought
vnto
a
hauen
of
Calabria
,
without
knowing
which
way
they
came
thither
,
nor
yet
what
was
become
of
the
Pirats
.
They
came
immediatsly
to
Loreto
to
yield
thankes
to
God
and
the
glorious
virgin
,
and
told
their
good
fortune
to
one
,
who
told
it
me
againe
not
long
since
.
I
doubt
not
but
you
haue
heard
of
the
first
miracle
,
for
it
is
one
of
the
most
ancient
and
recorded
in
the
histories
of
Loreto
,
&
perhaps
also
of
the
second
;
but
you
haue
forced
me
to
tell
what
you
knew
before
,
and
brought
me
in
danger
to
be
importune
,
were
it
not
that
(
as
I
persuade
my selfe
)
you
do
willingly
heare
repeated
the
miracles
which
concerne
the
praise
of
our
good
Lady
,
not
only
without
wearines
,
but
also
with
delight
.
My
good
father
(
answered
Lazarus
)
I
learned
alwayes
,
&
haue
now
learned
by
this
your
narration
,
what
I
knew
not
;
for
of
the
later
miracle
I
neuer
heard
before
,
&
the
other
you
haue
represented
with
a
greater
Emphasis
and
force
,
then
I
had
heard
it
hitherto
.
And
I
haue
taken
a
singular
pleasure
in
your
discourse
,
&
do
confesse
by
all
these
great
miracles
,
more
clearely
then
euer
,
that
with
good
right
and
reason
the
Church
calleth
the
B.
Virgin
,
The
Starre
of
the
Sea
;
for
by
her
intercession
,
-
1.
The
going
of
the
B.
Virgin
,
and
holy
Ioseph
with
little
Iesus
to
the
Temple
.
-
2.
The
seeking
&
enquiry
they
made
when
he
was
lost
.
-
3.
How
they
found
him
in
Hierusalem
,
and
brought
him
to
Nazareth
.
These
points
being
noted
in
their
memory
,
either
of
them
made
their
examen
of
conscience
,
&
praiers
for
the
Euening
.
The
examen
of
Lazarus
was
such
,
after
he
had
sayd
the
Credo
:
My
God
enlighten
my
soule
to
see
thy
benefits
:
I
thanke
thee
for
the
assistance
I
haue
had
of
thy
liberality
,
and
specially
this
day
,
by
the
meanes
of
this
good
housholder
,
thy
seruant
,
who
hath
receaued
vs
into
his
house
:
Enlighten
me
also
if
it
please
thee
,
that
I
may
see
my
faultes
,
and
amend
them
by
thy
grace
.
I
confesse
O
my
soule
,
that
in
my
morning
meditation
,
I
did
not
present
my selfe
before
thy
diuine
Maiesty
with
that
reuerence
I
ought
,
nor
made
my
prayer
with
due
attention
,
and
that
by
my
only
fault
;
for
I
did
not
well
prepare
my selfe
according
to
the
rules
of
deuotion
,
as
neither
to
my
examen
in
the
morning
,
and
after
dinner
.
I
haue
wandered
in
my
senses
and
thoughts
,
my
phantasy
hath
often
carryed
me
out
of
my selfe
.
I
haue
twice
or
thrice
loosed
the
reines
to
my
proper
will
,
with
some
vaine
delight
&
complacence
,
and
to
foolish
impressions
in
my
imagination
,
&
opened
my
eyes
to
a
carelesse
and
curious
beholding
of
thy
creatures
,
my
eares
to
curiosity
,
and
my
tongue
to
many
idle
words
.
I
confesse
these
sinnes
,
and
belieue
I
haue
committed
many
more
which
I
know
not
:
and
who
is
he
that
knoweth
his
secret
sinnes
?
I
confesse
them
all
,
O
Father
of
mercy
,
&
humbly
demand
pardon
of
them
,
with
a
firme
purpose
to
amend
them
,
by
the
assistance
of
thy
holy
spirit
.
Giue
it
,
if
it
please
thee
O
Lord
,
to
me
,
and
to
all
of
this
house
,
and
graunt
that
we
may
passe
this
night
without
offending
thee
,
&
without
illusion
of
him
,
who
day
and
night
lyeth
in
watch
to
defile
our
body
and
spirit
,
and
whilest
our
body
sleepeth
taking
its
rest
,
This
was
the
tenour
of
his
Examen
,
for
the
conclusion
he
sayd
the
Credo
,
the
Pater
noster
,
and
Aue
Mari●
,
and
cast
himselfe
vpon
his
bed
in
his
cloathes
,
as
his
custome
was
.
Vincent
did
the
like
,
and
being
weary
of
their
way
,
they
fell
a
sleep
straight
.
About
midnight
Lazarus
had
a
dreame
which
frighted
him
;
for
hee
seemed
to
see
Theodosius
his
companion
present
himselfe
before
him
,
Starre
of
the
Sea
,
reach
him
thy
helping
hand
;
if
he
be
in
danger
of
Theeues
,
thou
hast
deliuered
many
,
deliuer
him
also
,
that
we
may
togeather
alwayes
sing
this
thy
fauour
,
among
thousands
of
others
we
haue
receaued
of
thee
.
Hauing
thus
prayed
he
slept
vntill
three
of
the
clocke
,
when
the
day
began
to
breake
,
and
the
Cockes
to
crow
.
Then
he
arose
and
awaked
Vincent
to
make
their
prayer
,
who
was
quikly
ready
.
The
two
and
thirtith
Day
,
and
the
second
of
his
Returne
.
A
Meditation
of
the
history
of
little
Iesus
lost
,
and
found
amidst
the
Doctours
,
in
the
Temple
.
CHAP.
V.
LAZARVS
began
his
Meditation
in
this
manner
:
By
expresse
Law
,
it
was
commanded
to
all
the
Iewes
,
to
go
offer
sacrifice
at
Hierusalem
where
the
Temple
was
,
But
heere
behould
a
meruailous
accident
:
I
will
arise
,
and
go
about
the
Citty
,
and
seeke
through
the
streetes
,
and
publike
places
,
the
wellbeloued
of
my
soule
.
Who
speaketh
to
her
deare
Sonne
and
sayth
:
O
the
loue
of
my
soule
,
tell
me
where
thou
doost
take
thy
repast
&
repose
at
mid-day
?
who
not
fynding
him
replieth
sorrowfully
;
I
haue
sought
and
haue
not
found
,
I
haue
called
,
and
he
hath
not
answered
.
O
sweet
Spouse
!
O
sweet
Iesus
!
let
thy selfe
be
found
by
thy
deare
Spouse
,
by
thy
mourning
Mother
,
and
answer
her
quickly
,
for
she
can
no
longer
endure
thy
absence
.
She
cannot
be
without
her
Iesus
,
her
deere
child
,
her
Creatour
,
her
Sauiour
,
her
All
in
All.
Shew
thy selfe
vnto
her
,
and
do
not
contristate
her
any
longer
.
Let
her
not
so
soone
feele
the
point
of
the
sword
,
which
Simeon
foretould
,
1.
Our
Sauiour
maketh
not
himselfe
knowne
vntill
12.
yeares
of
age
.
2.
Theodosius
found
.
3.
Lead
away
by
Theeues
.
4.
Made
prisoner
by
the
officers
,
with
Lazarus
and
Vincent
.
5.
Lazarus
his
plea's
.
6.
All
three
deliuered
.
CHAP.
VI.
THVS
prayed
Lazarus
accompanying
his
prayers
with
sighes
and
teares
.
Vincent
also
performed
his
part
on
the
same
subiect
.
He
rested
principally
vpon
this
consideration
,
how
our
Sauiour
thought
good
to
manifest
himselfe
to
men
by
conuersation
,
being
now
somewhat
growne
and
past
infancy
,
to
giue
a
glimpse
of
his
Maiesty
in
such
sort
,
He
insisted
also
with
great
astonishment
,
in
that
which
is
sayd
,
that
our
Sauiour
returned
with
Mary
and
Ioseph
to
Nazareth
,
and
was
subiect
vnto
them
.
The
Creatour
(
sayth
Vincent
in
himselfe
)
is
subiect
to
a
creature
,
When
they
had
both
ended
their
meditation
,
the
good
old
man
came
vp
vnto
their
chamber
,
and
gaue
them
good
morrow
,
and
asked
how
they
had
rested
that
night
:
they
resaluted
him
;
and
for
our
repose
(
sayth
Lazarus
)
weary
Pilgrimes
cannot
choose
but
rest
well
,
when
they
find
so
good
lodging
as
we
haue
had
.
If
there
be
any
thing
good
in
my
house
(
quoth
their
host
)
it
is
my
good
will
,
and
your
well-come
,
for
the
rest
I
am
farre
short
of
all
others
.
But
my
Maisters
there
is
good
newes
,
which
wil
make
you
glad
;
a
certaine
Church
man
a
friend
of
myne
a
man
of
honour
,
came
hither
late
yester
night
,
So
,
they
sayd
their
Pilgrimes
prayers
as
they
were
wont
to
do
,
at
the
beginning
of
their
iourney
,
they
thanked
the
diuine
prouidence
of
his
benefits
,
and
namely
of
their
good
encounter
at
this
lodging
:
Then
they
fell
on
praysing
the
wonderfull
charity
of
their
good
old
Host
,
praying
God
plentifully
to
recompence
his
liberality
.
At
the
last
Vincent
,
who
longed
to
know
the
dreame
that
waked
Lazarus
that
night
,
desired
him
to
tell
it
.
Lazarus
told
him
all
in
few
wordes
,
whereby
Vincent
tooke
good
coniecture
of
the
assistance
of
God
;
for
seeing
God
hath
reuealed
vnto
you
that
Theodosius
is
in
danger
,
it
is
a
signe
that
he
is
not
dead
,
&
that
he
would
help
him
by
your
prayers
.
Yea
,
sayth
Lazarus
,
if
my
prayers
were
worthy
to
be
heard
.
He
that
will
haue
vs
offer
our
prayers
,
quoth
Vincent
,
will
also
take
them
:
we
will
attend
his
mercy
quoth
Lazarus
,
but
al
this
while
you
tel
me
not
your
dreame
?
O
it
is
in
exchange
that
you
demand
it
,
but
I
feare
myne
wil
not
match
yours
,
and
that
you
will
laugh
thereat
,
&
so
began
to
tell
him
.
I
dreamed
,
saith
he
,
the
same
time
that
you
wakened
me
,
that
we
were
shut
in
a
greene
Castle
,
&
Feare
with
vs
,
and
that
we
were
fetched
out
three
from
thence
,
hauing
entred
but
two
,
&
that
the
dogs
did
deuour
Feare
.
Behold
my
dreame
,
and
if
you
be
a
good
Diuiner
expoud
it
me
.
Lazarus
smyling
,
of
what
colour
(
quoth
he
)
was
this
Feare
,
&
how
was
he
apparelled
?
I
should
be
troubled
to
tell
that
,
quoth
Vincent
,
because
it
was
night
,
and
I
saw
him
not
but
when
myne
eyes
were
shut
;
but
as
we
see
sleeping
,
me'thought
he
had
a
foule
face
,
and
three
legges
,
and
yet
could
not
go
,
and
his
coat
of
ash-colour
.
I
confesse
(
quoth
Lazarus
)
your
dreame
passeth
my
capacity
,
only
I
take
it
for
a
good
signe
,
that
Feare
lodged
with
vs
,
was
deuoured
.
Thus
they
walked
on
with
diuers
discourses
of
feare
and
hope
,
Now
these
had
in
their
company
Theodosius
,
Lazarus
answered
:
Syr
we
are
in
your
handes
,
Theodosius
spake
a
word
in
the
Captaines
eares
,
which
no
man
heard
but
himselfe
,
and
gaue
the
sword
he
had
to
the
good
host
for
a
pledge
of
their
friendship
:
so
they
were
conducted
by
the
Archers
,
who
returned
to
their
Captaine
at
a
place
appointed
,
loaden
with
thankes
,
and
full
of
contentement
,
that
they
had
helped
to
the
deliurance
of
so
honest
persons
.
But
who
can
tell
the
great
ioy
,
that
these
good
Pilgrimes
had
,
with
what
harts
and
wordes
they
thanked
the
diuine
prouidence
,
and
the
glorious
Virgin
,
for
hauing
deliuered
them
from
so
imminent
a
danger
of
death
and
infamy
,
&
brought
them
so
happily
togeather
:
or
with
what
imbracings
they
saluted
ech
other
after
they
had
dimissed
their
conuoy
.
God
(
quoth
Vincent
to
Lazarus
)
put
it
well
in
our
mindes
to
resolue
so
soone
of
comming
to
Millet
,
&
hath
moreouer
heaped
good
fortune
vpon
vs
,
and
giuen
vs
much
more
then
we
looked
for
,
and
that
with
a
remarkeable
demonstration
of
his
goodnes
towardes
vs
.
But
,
O
my
good
friend
(
quoth
Lazarus
to
Theodosius
)
where
were
you
yesternight
,
when
we
spake
of
you
to
the
good
old
man
,
at
the
farme-house
,
who
presaged
what
we
see
now
present
?
Where
were
you
at
midnight
,
when
in
my
dreame
you
did
earnestly
solicity
me
,
to
help
you
in
your
great
need
?
But
do
not
I
dreame
now
(
quoth
Theodosius
)
seeing
you
,
and
hearing
you
speake
?
For
when
I
remember
my
fortune
and
my
danger
,
me
thinkes
it
is
not
possible
,
that
I
should
so
suddenly
be
set
in
your
company
,
nor
yet
to
be
deliuered
out
of
the
hands
of
the
Robbers
.
1.
Theodosius
taketh
his
pilgrimes
weed
againe
.
2.
He
relateth
his
fortune
.
3.
The
conuersion
of
Tristram
.
4.
How
he
found
occasion
to
same
himselfe
.
5.
The
Robbers
forsooke
their
Fort.
6.
Theodosius
escapeth
out
of
their
company
.
CHAP.
VII
.
DISCOVRSING
in
this
sort
,
Salue
Regina
.
Hasting
ended
their
prayer
,
Lazarus
desired
Theodosius
,
to
recount
his
fortune
since
they
first
lost
him
.
Frier
Antony
my
Contryman
,
whome
you
saw
in
the
morning
alone
with
me
,
by
reason
of
my
indisposition
;
as
I
returned
to
find
you
at
our
lodging
to
depart
,
the
Pilgrime
of
Bosome
whome
we
saw
the
day
before
,
meeting
me
by
the
way
,
sayd
,
Syr
whither
go
you
?
your
companions
are
already
gone
out
of
the
towne
at
S.
Iohns
Gate
.
I
could
not
belieue
that
you
were
gone
without
me
,
vntill
that
comming
to
the
Inne
,
my
hostesse
told
me
that
you
were
gone
,
and
as
she
thought
would
returne
no
more
.
So
I
came
to
S.
Iohns
gate
to
enquire
if
any
Pilgrimes
had
passed
that
way
.
The
watch
told
me
that
a
little
before
,
there
passed
three
or
fowre
towards
the
brooke
of
L●sier
.
I
verily
thought
you
were
of
that
company
,
and
thinking
you
were
before
me
,
I
hastened
my
pace
to
ouertake
you
,
vntill
I
came
vnto
the
brooke
which
was
much
risen
by
reason
of
rayne
fallen
the
night
before
.
I
saw
a
farre
off
certaine
Pilgrimes
at
the
banke
side
for
to
passe
,
wherof
I
was
very
glad
,
thinking
I
had
found
you
,
but
I
was
all
amazed
when
approching
to
them
I
saw
not
you
.
I
perceaue
now
(
saith
Lazarus
)
the
cause
why
we
parted
,
for
when
we
had
tarried
a
good
while
for
you
,
we
went
to
the
Couent
to
take
you
with
vs
from
thence
,
we
passed
by
a
street
where
that
Pilgrime
saw
vs
,
&
thought
that
we
went
from
thence
out
of
the
towne
,
and
told
you
after
as
himselfe
thought
.
And
when
not
fynding
you
at
the
Friars
,
we
returned
to
our
lodging
,
our
hostesse
told
vs
that
you
were
gone
out
at
S.
Peters
Gate
,
which
also
was
our
best
way
.
We
hastened
to
ouertake
you
as
you
did
to
ouertake
vs
,
and
the
faster
we
marched
,
the
further
off
we
were
the
one
from
the
other
,
so
great
,
as
the
way
●s
long
.
But
to
your
riuer
side
againe
.
Theodosius
continuing
his
narration
said
.
As
the
Pilgrims
sought
which
way
they
might
passe
,
&
I
was
in
doubt
whether
I
should
returne
or
no
,
iudging
that
you
had
not
taken
that
way
;
behold
a
troupe
of
horsemen
crying
to
the
Pilgrimes
with
their
swordes
in
their
handes
,
and
set
vpon
vs
without
doing
vs
any
harme
,
but
taking
vs
prisoners
and
bidding
vs
to
follow
them
,
and
hauing
brought
vs
to
a
deepe
place
of
the
brooke
they
made
vs
passe
ouer
vpon
hurdels
in
some
danger
of
drowning
,
as
I
verily
thinke
,
some
of
the
company
were
.
We
found
on
the
other
side
the
whole
troope
,
with
certaine
poore
merchants
whome
they
lead
prisoners
also
,
they
parted
them
and
sent
them
with
the
other
Pilgrimes
I
know
not
which
way
,
to
me
they
gaue
a
reasonable
good
horse
,
and
brought
me
into
a
meruailous
thicke
wood
,
in
the
midst
whereof
they
had
for
their
retraite
,
an
old
ruinous
Castle
,
which
they
had
fortified
with
hand
;
I
was
put
in
a
chamber
alone
,
I
recommended
my selfe
to
God
&
to
the
glorious
Virgin
,
as
hartily
,
as
I
could
in
that
necessity
.
Two
houres
after
,
a
boy
brought
me
somewhat
for
my
supper
,
&
shewed
me
an
ill
fauoured
bedsteed
,
with
a
straw
bed
on
it
,
neere
vnto
the
wardrobe
to
rest
,
if
I
would
.
I
heard
a
great
noyse
in
the
hall
where
they
supped
,
and
in
diuers
places
of
the
Castle
where
they
played
at
cardes
and
dyce
,
crying
and
blaspheming
,
&
continuing
this
stirre
vntill
midnight
,
when
they
must
go
sleepe
a
little
:
two
men
stood
Centinels
in
two
of
the
gar●ets
which
looked
towardes
that
way
which
we
came
,
&
some
other
watched
also
for
their
guard
In
the
morning
the
Captaine
called
me
,
and
asked
me
who
I
was
,
and
whence
I
came
,
and
whence
the
other
Pilgrimes
were
,
that
were
with
me
at
the
brooke
.
I
answered
that
I
was
a
French
man
and
came
from
Loreto
hauing
accomplished
my
Pilgrimage
which
I
had
promised
to
the
mother
of
God
;
and
as
for
the
other
Pilgrimes
,
I
knew
them
not
,
hauing
met
them
there
by
chance
.
He
heard
me
courteously
inough
,
and
caused
me
t●
be
caried
backe
to
my
chamber
,
without
saying
any
more
;
where
I
remayned
alwayes
after
the
same
sort
;
some
came
in
the
day
to
visit
me
to
marke
my
countenance
(
as
he
told
me
of
whome
I
shall
tell
you
anone
)
and
they
meruailed
much
that
I
made
no
greater
shew
of
discontentment
,
some
interpreting
it
to
be
constancy
,
other
some
alteration
of
my
mind
,
thinking
that
perhaps
I
could
be
content
,
to
change
my
long
Pilgrimes
staffe
for
a
short
sword
,
and
my
buckeram
cassocke
for
a
coat
of
maile
,
and
to
be
one
of
their
company
.
Now
all
their
occupation
was
to
go
hunt
,
not
beastes
,
but
men
,
alwayes
bringing
in
some
new
prisoners
.
They
rested
neither
night
nor
day
;
as
well
their
body
as
their
mynd
was
in
a
continuall
disquietnes
,
and
me
thought
I
was
in
hell
amongst
Diuels
,
being
among
such
a
company
of
theeues
,
sauing
for
the
comfort
I
had
to
suffer
some
thing
for
Iesus
Christ
,
who
endured
death
for
me
,
betwixt
theeues
;
and
to
consider
on
the
one
side
the
grace
God
had
done
me
in
giuing
me
the
feare
&
loue
of
his
lawes
,
and
on
the
other
side
the
misery
of
those
poore
rogues
,
who
suffered
so
much
euill
,
at
the
last
to
endure
the
heape
of
all
euils
.
Alas
(
said
I
within
my selfe
)
if
thou
didst
endure
but
as
much
for
heauen
,
as
these
do
for
hell
,
if
thou
wert
as
constant
to
employ
thy selfe
in
good
works
,
to
passe
whole
nights
in
prayer
to
saue
thy selfe
and
others
,
as
these
do
whole
dayes
in
workes
of
iniquity
,
and
vndertake
a
thousand
paines
in
discomodities
of
body
and
soule
,
to
destroy
other
men
&
themselues
!
O
Lord
of
the
whole
world
I
render
thee
immortall
thankes
for
all
benefits
bestowed
on
me
of
thy
infinite
bounty
,
and
beseech
thee
by
the
same
bounty
to
enlarge
my
hart
,
and
to
make
it
more
capable
of
thy
heauenly
loue
,
&
to
increase
the
strength
of
my
soule
,
that
I
may
suffer
more
,
and
with
a
better
courage
,
for
the
glory
of
thy
name
.
Open
the
eyes
of
these
poore
blynd
soules
,
giuing
them
to
see
the
indignity
of
their
condition
,
and
the
miserable
estat
of
their
soule
,
or
els
take
from
them
all
meanes
to
do
any
more
harme
.
In
these
and
the
like
discourses
did
I
passe
day
and
night
,
and
learned
to
make
purpose
of
liuing
better
,
of
the
disdaine
I
conceaued
in
the
ill
life
of
this
people
;
as
it
happeneth
oftentimes
,
that
by
the
contemplation
of
the
foulnes
of
vice
,
men
betake
themselues
more
earnestly
to
the
loue
of
vertue
.
Now
there
was
amongst
them
a
certaine
yong
man
called
Tristram
about
25.
years
of
age
born
of
a
good
house
&
neighbour
to
France
,
valiant
,
and
expert
in
armes
,
In
the
morning
which
was
yesterday
,
The
Captaine
thought
it
dangerous
to
stay
there
any
longer
,
1.
How
our
Sauiour
remayned
with
great
humility
in
Nazareth
,
vntill
thirty
yeares
of
age
,
without
manifesting
himselfe
.
2.
The
exercises
of
the
deuotion
,
and
piety
of
Iesus
,
and
his
glorious
Mother
,
and
Ioseph
liuing
in
Nazareth
.
3.
Of
their
offices
and
seruices
.
Hauing
marked
these
points
in
the
Table
of
their
memory
,
they
cast
themselues
vpon
their
beds
to
take
rest
.
The
three
and
thirtith
day
,
and
the
third
of
their
Returne
.
A
Meditation
of
the
youth
,
and
dwelling
of
Iesus
Christ
with
his
Mother
and
Ioseph
,
at
Nazareth
.
CHAP.
VIII
.
ABOVT
three
of
the
Clocke
in
the
morning
the
Pilgrimes
began
their
meditation
,
that
they
might
depart
by
foure
,
euery
one
by
himselfe
a
part
.
Lazarus
greatly
tasted
in
the
first
point
,
the
wonderfull
humility
of
our
Sauiour
,
hauing
remayned
in
that
litle
house
of
Nazareth
from
twelue
yeares
to
thirty
,
obedient
to
his
Mother
&
nurse-father
,
bearing
himselfe
only
for
a
Carpenters
sonne
,
and
an
inhabitant
of
this
poore
vnknowne
village
.
O
great
God
of
Israel
,
sayd
he
,
before
thou
madest
the
world
,
thou
wert
hidden
from
the
world
an
infinite
number
of
ages
,
knowne
only
to
thy selfe
;
and
now
being
made
a
Cittizen
of
this
little
Towne
of
Palestine
,
thou
remaynest
in
silence
the
most
part
of
thy
tyme
,
preparing
thy selfe
to
speak
vnto
the
world
,
to
teach
it
,
and
redeeme
it
!
O
heauenly
humility
of
my
Redeemer
,
and
foolish
presumption
of
thyne
,
O
vaine
man
that
thou
art
,
who
before
thou
knowest
how
to
hold
thy
peace
,
wilt
preach
vnto
the
world
,
and
vndertake
to
reach
it
wisedome
;
and
wilt
teach
others
the
knowledge
of
heauen
before
thou
hast
learned
thyne
owne
ignorance
,
&
to
make
thy selfe
be
knowne
before
thou
knowest
thy selfe
!
O
miserable
pride
,
how
foolish
and
senseles
art
thou
,
who
wilt
be
a
guide
vnto
the
blind
,
thyne
owne
eyes
being
out
!
Theodosius
stayed
vpon
the
second
point
,
considering
the
admirable
silence
of
the
Scripture
,
telling
nothing
of
all
that
our
Sauiour
did
in
this
priuate
dwelling
the
space
of
eighten
yeares
,
which
no
doubt
were
wonderfull
:
but
it
had
rather
haue
it
to
the
beliefe
and
consideration
of
wise
Contemplantes
of
the
workes
of
God
,
then
to
record
them
,
to
the
end
that
the
fruit
of
such
knowledge
might
be
reserued
for
them
,
who
search
them
worthily
,
as
also
to
teach
men
to
send
their
workes
before
their
wordes
.
1.
A
discourse
with
two
Merchants
.
2.
The
manner
to
liue
well
.
3.
A
sinner
repulsed
from
entring
Loreto
.
4.
It
is
impossible
to
serue
God
and
the
world
.
5.
How
a
man
may
be
a
good
Christian
,
and
a
good
Merchant
.
6.
No
estate
without
difficulty
.
CHAP.
IX
.
THEIR
meditation
being
ended
,
they
tooke
their
leaue
of
their
Host
who
would
take
nothing
of
them
,
and
departed
at
foure
a
clocke
in
the
morning
.
They
sayd
their
accustomed
prayers
,
and
walked
with
great
comfort
&
courage
to
a
place
called
Maisonette
,
foure
leagues
off
,
where
arriuing
about
noone
,
they
tooke
their
refection
,
and
there
stayed
some
tyme
,
discoursing
of
their
deuotion
,
&
the
way
,
informing
themselues
thereof
by
their
host
,
who
knew
it
very
well
;
Ludolph
.
Gratian
sayd
vnto
than
:
Well
my
friends
,
you
come
from
our
B.
Lady
of
Loreto
?
Lazarus
as
being
the
last
and
neerest
vnto
them
:
Lazarus
sayd
vnto
them
:
Gentlemen
,
I
am
too
infirme
to
read
a
lesson
of
good
life
to
others
,
yet
I
will
communicate
with
you
by
the
way
of
discourse
,
I
will
recount
you
one
only
(
not
to
be
troublesome
or
tedious
)
and
that
of
fresh
date
.
It
may
be
that
many
sinners
haue
entred
there
,
and
doe
enter
without
difficulty
,
and
their
condition
is
neuer
the
better
,
yet
this
one
example
might
serue
for
a
paterne
to
vs
,
and
all
other
Pilgrimes
,
and
to
teach
all
Christians
,
that
to
performe
their
pilgrimage
duely
,
they
should
endeauour
and
intend
the
amendement
of
their
life
,
and
that
to
liue
well
they
must
forsake
sinne
,
and
commit
it
no
more
,
&
do
good
good
workes
:
The
good
Tree
bringeth
forth
good
fruite
,
I
compare
not
the
vocation
of
a
Christian
,
quoth
Gratiam
,
with
that
of
a
Merchant
,
for
I
confesse
the
first
is
easier
,
but
my
meaning
is
,
They
that
will
become
rich
,
fall
into
temptation
,
&
the
snares
of
the
Diuell
,
and
into
many
foolish
and
hurtfull
desires
,
which
drowne
men
in
destruction
and
perdition
;
for
Couetise
is
the
root
of
all
euill
.
So
that
,
if
the
Merchant
driue
away
all
auarice
and
couetousnes
from
his
shoppe
,
he
shall
receaue
no
more
impediment
of
doing
well
,
by
his
estate
,
then
the
Iudge
doth
by
his
office
,
or
the
Souldier
by
warre
.
Friend
Pilgrime
(
quoth
the
other
Merchant
)
you
haue
touched
the
point
,
1.
The
traficke
of
Almes
.
2.
A
memorable
history
of
Almes
.
3.
Almes
neuer
without
profit
.
4.
A
combat
betwixt
a
Wesell
,
and
a
Serpent
.
CHAP.
X.
YET
one
word
more
Syr
,
Behold
Maisters
an
example
of
trafike
and
vsury
,
which
may
be
vsed
with
praise
and
profit
euerlasting
.
Continuing
these
discourses
,
The
Wesel
alwayes
fastened
some
hold
of
him
,
and
passed
sometime
ouer
him
,
sometime
vnder
,
sometyme
ouerthwart
,
so
nimbly
that
she
seemd
to
fly
,
&
so
dextrously
that
it
was
not
possible
for
the
serpent
,
to
find
any
fastning
for
his
teeth
.
The
combat
was
doubtfull
a
while
,
but
at
last
the
Wesell
watched
her
aduersary
so
well
,
that
she
fastened
her
teeth
in
his
neecke
,
close
by
his
head
,
and
held
him
so
hard
crying
,
and
casting
her
vrine
,
that
the
serpent
hauing
made
many
turnings
,
and
ouer-turnings
of
his
body
in
fighting
with
his
head
and
taile
,
remayned
dead
vpon
the
place
,
and
the
little
Wesel
went
conquerour
out
of
the
field
,
as
it
might
seeme
to
eate
rue
againe
.
This
combat
greatly
reioyced
the
company
,
&
Lazarus
was
halfe
rauished
admiring
the
workes
of
God
therein
,
hauing
giuen
so
great
a
courage
to
so
small
a
creature
,
&
strength
to
ouercome
another
ten
times
as
bigge
as
her selfe
.
So
they
marched
together
vnto
Beau-repos
,
and
because
the
Merchants
meant
to
reach
to
Mondeuille
,
which
was
a
Citty
two
leagues
of
,
to
come
betimes
to
the
feast
,
and
certaine
playes
that
should
be
there
next
morning
,
they
went
on
,
Gratian
hauing
left
secretly
a
crowne
with
the
host
,
for
the
three
Pilgrimes
charges
;
and
either
excusing
themselues
for
their
departure
,
with
a
thousand
thankes
to
Lazarus
and
his
companions
,
they
tooke
their
horses
againe
,
and
rode
to
Mondeuille
.
The
Pilgrimes
entred
their
lodging
,
sayd
their
prayers
,
examined
their
conscience
euery
one
apart
,
expecting
their
supper
.
The
Merchants
went
on
talking
of
the
good
discourse
they
had
heard
.
Good
Lord
(
saith
Gratian
)
what
blynd
fellowes
be
we
,
not
to
exercise
this
trafike
whereof
the
Pilgrime
did
speake
?
what
poore
merchants
are
we
to
forget
that
we
are
Christians
,
to
be
trafiquers
of
the
earth
?
And
what
had
we
got
if
we
had
all
the
wealth
in
the
world
locked
vp
in
our
shops
,
&
our
soules
eternally
prisoners
in
hell
?
are
we
borne
to
inherit
earth
and
not
rather
heauen
?
It
was
a
great
good
happe
for
vs
,
So
they
passed
the
way
to
Mondeuille
.
The
Pilgrims
hauing
supped
,
said
the
Litanies
,
&
some
other
prayers
,
&
tooke
for
the
subiect
of
their
morning
Meditation
,
the
Tentation
of
our
Sauiour
in
the
desart
,
in
these
three
points
following
.
-
1.
How
our
Sauiour
after
he
was
baptized
went
into
the
desart
,
and
of
the
weapons
of
a
Christian
.
-
2.
Of
the
weapons
and
malice
of
the
diuell
to
tempt
,
and
of
the
manner
of
our
Sauiour
in
resisting
.
-
3.
How
the
Angels
ministred
to
our
Sauiour
after
his
victory
.
These
3.
pointes
being
noted
,
they
went
to
bed
.
The
foure
and
thirtith
day
,
and
the
fourth
of
their
Returne
.
Of
the
Tentation
of
our
Sauiour
in
the
desart
,
with
what
weapons
,
&
in
what
manner
we
must
fight
with
the
diuell
.
CHAP.
XI
.
LAZARVS
passed
the
3.
points
of
his
meditation
with
great
light
and
feruour
,
and
discoursing
vpon
the
first
,
S.
Paul
saith
;
No
man
shall
be
crowned
who
fighteth
not
valiantly
.
And
therefore
let
no
man
expect
the
crowne
of
glory
,
Ambr.
ser
.
15.
Heb.
4.12
and
calleth
such
solemnities
of
prayer
&
fasting
,
the
Forts
and
Campe
of
Christians
her
children
.
The
word
of
God
wherewith
the
diuel
was
heere
throughly
beaten
,
is
a
two
edged
sword
,
Vpon
the
second
point
Lazarus
noted
,
that
the
weapons
and
assaultes
of
the
diuell
are
in
generall
,
Gluttony
,
Vanity
,
Couetice
;
Giue
not
place
vnto
the
Diuel
.
Thus
meditated
Lazarus
,
and
said
vnto
our
Sauiour
:
O
prudent
&
puissant
Captaine
,
giue
me
the
grace
to
vse
those
weapons
,
wherewith
thou
hast
ouercome
,
to
teach
vs
how
we
also
should
ouercome
.
For
thy selfe
there
was
no
necessity
of
this
triall
or
victory
,
heauen
and
earth
knew
full
well
,
that
thou
with
thy
Almighty
power
wast
stronge
inough
to
reiect
thyne
enemy
.
And
turning
to
our
B.
Lady
.
O
vailant
warriour
,
saith
he
,
who
hast
in
this
warre
ouercome
thy
sexe
,
1.
An
admirable
combat
.
2.
A
Pilgrime
togeather
with
Serpents
nourished
by
a
stone
.
3.
The
foundation
of
dreames
.
4.
The
three
bandes
of
the
world
.
5.
How
to
chuse
a
Religion
.
6.
The
end
of
worldly
ioy
.
CHAP.
XII
.
SVCH
was
the
meditation
and
prayer
of
Lazarus
.
Theodosius
and
Vincent
held
the
same
points
with
other
veines
of
deuotion
.
Their
prayers
ended
they
tooke
a
draught
of
wine
,
and
would
haue
reckoned
with
their
Host
,
but
he
sayd
he
would
haue
none
of
their
siluer
,
himselfe
was
rather
in
their
debt
,
and
so
put
in
their
hand
the
Crowne
,
which
the
Merchant
had
left
the
night
before
for
their
supper
,
of
which
himselfe
would
take
nothing
,
but
restored
it
whole
to
them
as
their
owne
.
They
desired
him
to
bestow
it
on
other
Pilgrimes
that
passed
that
way
,
or
on
the
poore
,
saying
they
had
God
be
thanked
,
good
prouision
,
&
thanking
him
very
hartily
for
his
charity
,
they
departed
very
well
content
,
and
he
remained
much
edified
with
their
piety
and
deuotion
.
After
they
had
sayd
their
prayers
for
their
iourney
,
and
their
beads
,
they
began
to
discourse
of
their
meditation
,
whereupon
Lazarus
sayd
,
he
had
had
that
night
a
dreame
,
that
was
all
of
warre
,
and
wild
beastes
.
He
affirmed
moreouer
,
that
this
tentation
was
the
most
liuely
and
goodly
patterne
of
a
combat
that
could
be
represented
,
If
thou
beest
the
sonne
of
God
,
cast
thy selfe
downe
?
Which
was
the
discourse
of
a
distracted
spirit
,
ioyning
a
conclusion
of
phrensy
to
an
Antecedent
of
Diuinity
;
for
it
is
,
as
if
he
had
sayd
:
Thou
art
Almighty
,
do
therefore
an
act
of
extreme
infirmity
;
for
that
to
precipitate
himselfe
is
an
act
of
a
base
and
cowardly
hart
:
he
should
rather
haue
sayd
,
if
thou
beest
the
sonne
of
God
,
fly
vp
to
heauen
,
or
demand
some
such
thing
which
might
haue
shewed
some
worthy
proofe
of
such
power
,
and
might
haue
made
some
reasonable
illation
.
And
do
you
not
thinke
that
our
Challengers
haue
been
at
the
schoole
of
this
distracted
Skirmisher
,
Get
thee
gone
Sathan
,
pronounced
with
disdaine
,
and
anger
of
our
victorious
Sauiour
,
of
whome
he
would
haue
beene
adored
on
both
knees
.
In
truth
(
quoth
Vincent
)
it
was
a
meruailous
combat
in
euery
respect
,
and
the
victory
notable
;
as
also
these
two
were
the
greatest
Captains
that
euer
were
,
the
one
in
power
and
wisedome
,
the
other
in
strength
and
malice
,
as
I
suppose
you
could
better
penetrate
then
I.
I
stayed
with
great
contentation
in
the
first
words
of
our
Sauiour
,
wherewith
he
did
beare
off
the
first
assault
of
the
enemy
,
saying
:
Man
liueth
not
only
by
bread
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
That
is
,
as
I
haue
heeretofore
heard
our
Preachers
say
,
by
whatsoeuer
God
will
nourish
vs
with
all
.
For
in
this
answere
,
I
perceaued
the
wisedome
,
goodnes
,
and
power
of
God
,
who
both
could
,
would
,
and
knew
how
to
giue
meanes
to
liue
,
not
only
to
man
,
but
to
all
creatures
,
whereof
some
are
nourished
with
herbes
,
some
with
fruits
,
some
with
water
,
others
with
wind
.
Man
hath
all
the
world
and
all
creatures
for
his
prouision
,
and
sometyme
is
miraculously
sustained
,
Theodosius
)
Lazarus
is
lead
away
by
Vincent
,
and
I
must
be
condemned
by
them
both
to
tell
this
history
;
I
am
content
to
beare
the
sentence
,
but
if
I
performe
it
ill
,
your
eares
shall
beare
the
paine
and
pennance
.
If
I
remember
well
(
sayth
he
)
then
heare
it
as
I
learned
it
of
that
venerable
Prelate
Iohn
Fisher
an
Englishman
Bishop
of
Rochester
,
Vesalius
Groningensis
,
a
Frizlander
,
a
man
of
good
learning
and
credit
,
That
a
certaine
Priest
went
into
Italy
about
the
beginning
of
winter
,
yet
it
happened
that
one
day
in
very
ill
wether
,
walking
vpon
the
Alpes
,
he
lost
his
way
,
and
turning
heere
and
there
,
at
last
descended
into
a
valley
,
In
the
second
,
and
third
night
at
the
same
houre
,
the
serpents
came
againe
,
and
hauing
done
as
they
did
before
returned
.
Then
he
persuaded
himselfe
that
they
were
very
serpents
,
but
he
could
not
tell
the
cause
why
they
should
licke
the
stone
.
In
the
meane
tyme
he
was
almost
starued
with
hunger
,
and
thought
that
perharps
those
beastes
did
shew
him
,
what
he
should
do
to
sustaine
himselfe
.
Therfore
he
goeth
to
the
stone
,
putteth
his
mouth
to
it
,
and
licketh
it
;
and
as
soone
as
he
had
licked
it
(
a
strange
thing
)
he
felt
himselfe
strengthned
both
against
hunger
and
cold
,
as
if
he
had
taken
some
restoratiue
or
some
strange
meat
,
and
in
this
sort
he
sustayned
and
defended
himselfe
all
the
winter
long
and
a
part
of
the
spring
,
vntill
the
moneth
of
April
,
when
the
snow
beginning
to
melte
,
and
the
wayes
to
open
,
he
heard
the
voice
of
passengers
whome
he
followed
,
and
set
himselfe
in
way
with
them
to
finish
his
iourney
.
Behould
what
you
demanded
of
me
;
and
surely
Vincent
had
good
occasion
,
to
note
the
prouidence
of
God
in
those
wordes
of
our
Sauiour
;
for
it
is
easy
to
see
in
this
example
,
that
God
is
all
mercifull
and
almighty
,
hauing
alwayes
care
of
his
creaturs
,
&
able
to
maintaine
them
,
not
with
bread
only
,
but
of
whatsoeuer
shall
please
him
,
yea
euen
with
stones
if
he
will
.
And
therefore
Sathan
,
though
he
were
crafty
on
the
one
side
,
in
giuing
the
assault
where
he
thought
likelyest
to
haue
sped
,
But
,
sayth
Theodosius
,
seeing
you
would
breake
your
fast
vpon
that
little
I
had
in
the
sacke
of
my
memory
,
bring
you
forth
also
the
narration
of
your
dreame
you
had
the
last
night
:
you
demand
(
quoth
Lazarus
)
but
a
homely
dish
.
Such
as
will
serue
for
Pilgrims
and
footmen
,
answered
Theodosius
.
If
you
will
vndertake
,
replyed
Lazarus
,
to
giue
the
interpretation
thereof
as
a
good
sauce
,
I
am
content
to
performe
your
wil.
I
wil
do
my
best
(
quoth
Theodosius
.
)
Heare
them
my
dream
&
take
heed
you
be
not
afraid
,
Lazarus
)
Vincent
hath
reason
to
laugh
,
for
I
dreamed
nothing
,
but
that
euery
man
seeth
without
dreaming
,
and
therefore
Theodosius
either
laugh
with
him
,
or
find
some
serious
interpretation
to
keepe
you
from
laughing
.
I
thinke
(
saith
Theodosius
)
that
the
most
part
of
dreams
are
grounded
vpon
things
that
are
in
being
&
which
we
haue
seen
.
They
met
in
passing
,
three
companies
of
Caualliers
,
All
this
company
went
to
the
Inne
of
Mere-folly
,
as
they
sayd
,
there
to
banquet
,
and
after
to
accompany
her
to
the
Theater
,
where
she
should
be
carryed
in
a
triumphing
chaire
.
They
saw
these
things
in
passing
,
without
making
any
great
account
thereof
,
and
came
straight
vnto
the
Hospitall
.
Secondly
,
among
many
Religions
well
reformed
,
you
must
choose
that
which
hath
the
most
worthy
&
noble
end
,
1.
How
S.
Iohn
Baptist
shewed
our
Sauiour
,
and
preached
,
and
his
disciples
followed
him
.
2.
How
our
Sauiour
asked
his
Disciples
:
whome
seeke
you
?
who
sayd
:
Maister
where
dwell
you
?
3.
How
Andrew
brought
his
brother
Simon
to
Iesus
Christ
,
who
gaue
him
the
name
of
Cephas
,
that
is
,
a
Rocke
.
With
the
memory
of
these
points
,
they
went
to
rest
.
The
fiue
and
thirteth
Day
,
and
the
fifth
of
his
Returne
.
Of
the
vocation
of
the
first
fiue
Disciples
of
our
Sauiour
,
Andrew
,
&
his
companion
whome
the
Euangelist
not
,
Peter
,
Philip
,
and
Nathaniel
.
CHAP.
XIII
.
AN
houre
before
day
the
Pilgrimes
did
make
their
examen
,
and
a
little
after
,
their
meditation
.
Lazarus
made
it
as
followeth
.
Our
Sauiour
going
victorious
out
of
the
desart
,
came
to
preach
publikely
Pennance
,
which
he
had
practised
hitherto
priuatly
,
he
walked
vpon
the
banke
of
the
Riuer
Iordan
,
where
S.
Iohn
his
Precursor
did
testify
of
him
.
Behould
,
O
my
soule
,
and
contemplate
vpon
these
banks
that
blazing
light
which
shewed
the
sunne
,
heare
the
voice
of
him
who
came
out
of
the
desart
,
cloathed
in
a
Camells
shin
,
neither
eating
nor
drinking
,
but
shewing
in
his
life
a
patterne
of
perfect
pennance
,
cryed
and
sayd
:
Behould
the
Lambe
of
God
,
who
taketh
away
the
sinnes
of
the
world
.
Andrew
,
and
one
of
his
companions
,
both
disciples
of
S.
Iohn
,
Iesus
Christ
seeing
that
these
two
disciples
followed
him
,
turning
to
them
,
They
sayd
:
Maister
,
Where
dwellest
thou
?
O
Lord
thou
didst
aske
them
,
What
seeke
you
?
And
insteed
of
an
answer
,
they
aske
another
question
,
saying
:
Maister
,
where
dwellest
thou
?
Why
do
they
not
answere
directly
,
we
seeke
the
Lambe
of
God
,
and
the
Messias
promised
in
the
Law
,
preached
by
our
Maister
.
Is
it
,
that
enlightned
with
thy
light
in
their
spirit
,
they
do
thereby
perceaue
and
acknowledge
that
they
had
found
thee
?
And
therfore
they
answered
not
,
we
seeke
,
but
sayd
in
their
hart
,
we
see
thee
,
&
seeke
nothing
but
thee
,
and
we
would
know
where
thou
dwellest
.
They
answere
therefore
,
what
thy
holy
spirit
had
put
into
their
hart
,
&
mouth
,
Maister
,
where
dwellest
thou
?
And
this
question
they
aske
,
that
they
might
in
conuenient
tyme
and
place
,
more
priuately
conferre
with
thee
of
holy
things
,
&
much
importing
to
their
saluation
.
And
thou
dost
answer
them
,
Come
&
see
;
and
dost
gently
inuite
them
to
come
to
the
place
of
thy
dwelling
.
But
O
good
disciples
,
know
you
well
what
you
aske
of
this
Maister
,
Foxes
haue
holes
,
&
birds
of
the
aire
haue
neastes
,
and
the
Sonne
of
man
hath
no
where
to
rest
his
head
,
The
place
then
of
his
dwelling
was
a
lodging
borrowed
not
his
owne
,
and
to
such
a
place
he
brought
them
,
where
they
stayed
a
whole
day
with
him
.
O
day
,
a
day
indeed
for
these
disciples
,
hauing
so
neere
them
the
sunne
of
the
world
,
casting
into
their
soule
this
wholsome
light
and
loue
!
What
heauenly
discourses
were
held
in
the
houres
of
that
day
!
What
demands
and
what
answers
were
made
!
What
lessons
were
giuen
of
the
mystery
of
this
lambe
whome
they
had
found
?
Andrew
who
was
one
of
the
two
,
met
his
brother
Simon
,
Thou
art
(
saith
he
)
Simon
the
sonne
of
Ionas
;
neuer
hauing
seene
him
,
or
his
Father
before
with
his
corporall
eyes
;
and
changed
his
name
,
Thou
shalt
be
called
Cephas
,
which
is
to
say
,
a
Rocke
.
And
declareth
by
this
change
what
he
was
to
do
after
,
and
what
place
he
would
giue
him
in
his
Church
:
which
were
so
many
testimonies
that
he
was
God
,
knowing
his
creatures
euery
one
by
their
name
;
the
name
of
the
Fathers
,
as
of
the
children
,
yea
euen
before
they
are
borne
into
the
world
;
and
changing
their
nature
as
he
changeth
their
name
,
bettering
them
by
new
gifts
of
graces
:
so
he
caused
his
Prec●●sor
to
be
called
Iohn
,
which
is
to
say
Gracious
,
by
reason
of
the
aboundant
grace
he
bestowed
on
him
.
So
he
changed
the
name
of
Abram
into
Abraham
,
which
is
to
say
,
Father
of
many
nations
,
because
he
was
ordayned
for
such
an
end
.
So
now
he
changeth
the
name
of
Simon
into
Peter
(
that
is
a
Rocke
)
because
he
would
giue
him
a
faith
,
which
should
be
a
Rocke
,
&
stone
wherupon
should
be
founded
the
great
building
of
the
Church
.
Behold
then
a
remarkeable
seruice
of
S.
Andrew
,
bringing
the
sheep
vnto
the
Shepheard
;
and
a
notable
benefit
to
his
brother
,
addressing
him
to
a
maister
,
who
so
soone
was
so
liberal
vnto
him
.
Follow
me
.
This
Philip
was
of
Bethsaida
the
citty
of
Andrew
and
Peter
:
Philip
preached
Messias
to
Nathaniell
,
&
so
by
diuers
meanes
,
all
foure
became
disciples
,
of
whome
three
afterward
were
made
Apostles
.
This
is
the
first
calling
of
those
that
should
follow
our
Sauiour
:
this
is
his
grace
.
For
if
he
do
not
preuent
vs
to
draw
vs
vnto
him
,
if
he
calleth
vs
not
,
if
he
say
not
,
Follow
me
,
we
remayne
fast
in
the
presse
of
the
world
not
able
to
mooue
.
O
my
Redeemer
and
Sauiour
reach
me
thy
helping
hand
that
I
may
rise
out
of
my
infirmities
,
turne
towardes
me
that
heauenly
face
,
and
alwayes
and
as
oft
as
thou
shalt
se
me
wandering
in
chace
,
&
pursuit
of
transitory
things
,
say
vnto
me
,
What
searchest
thou
?
Say
vnto
me
with
such
successe
,
as
thou
saidst
it
to
these
disciples
in
another
subiect
:
Alas
my
Lord
,
I
haue
not
alwayes
sought
thee
,
and
so
it
hath
fallen
out
that
I
haue
not
found
thee
.
I
haue
sought
the
baites
of
the
world
,
and
pleasure
,
and
repose
in
present
things
,
as
all
the
children
of
this
world
do
,
and
haue
at
last
found
thornes
&
vanities
,
and
could
find
no
rest
for
my
soule
:
&
indeed
how
could
I
find
thee
out
of
thy selfe
;
but
what
sought
I
in
the
bogs
and
quagmires
of
this
vaine
world
?
And
why
sought
I
that
repose
among
the
thistles
of
this
earth
,
and
out
of
thee
,
who
art
the
true
and
solid
repose
of
men
and
Angels
?
My
sweet
repose
I
seeke
thee
now
,
and
I
desire
to
haue
thee
alwayes
,
and
to
dwell
with
thee
:
suffer
thy selfe
to
be
found
O
my
Sauiour
,
and
let
me
enter
where
thou
dwellest
,
that
I
may
learne
the
lesson
to
liue
perfectly
before
thee
,
and
the
way
effectually
to
draw
soules
vnto
thee
:
be
with
vs
in
the
way
of
our
Pilgrimage
,
and
let
vs
alwaies
lodge
with
thee
in
this
time
of
our
mortality
,
that
we
may
walke
with
thee
,
&
liue
eternally
with
thee
in
that
heauenly
Country
we
aspire
vnto
.
And
thou
O
glorious
Virgin
,
1.
The
Nightingales
.
2.
The
Hermitage
.
3.
The
mysticall
description
.
4.
The
charmed
and
inchanted
drinke
.
CHAP.
XIIII
.
HERE
ended
Lazarus
his
meditation
,
as
also
his
companions
,
and
hauing
payd
their
small
reckoning
,
The
Nightingales
which
were
in
great
number
in
that
wood
,
began
to
sing
,
striuing
as
it
were
who
should
do
best
;
and
to
make
a
consort
of
musike
with
diuerse
tunes
and
quires
;
and
it
seemed
they
had
warning
before
hand
to
prepare
themselues
to
sing
the
best
aires
,
they
had
in
their
bookes
of
nature
,
whilest
the
Pilgrimes
did
eat
.
Lazarus
was
rauished
,
and
a
man
might
see
in
his
countenance
,
that
his
soule
song
praises
to
the
Creator
,
moued
by
the
songs
of
these
little
birds
.
Theodosius
and
Vincent
also
tooke
more
pleasure
to
refresh
their
spirit
with
this
musicke
,
than
in
feeding
their
body
with
meate
and
drinke
,
and
they
admired
three
of
these
,
aboue
all
the
rest
;
for
in
recording
and
answering
one
to
another
,
they
made
an
admirable
melody
to
the
eare
,
neither
was
there
any
variety
of
tunes
of
accord
,
or
voices
,
which
they
did
not
furnish
:
they
song
by
nature
,
and
did
meruailously
well
mingle
their
flattes
and
sharpes
together
,
now
in
the
Dorian
and
the
Lydian
tune
,
to
bring
men
asleep
and
refresh
them
,
now
in
the
Phrygian
and
Martiall
,
as
it
were
giuing
a
signe
of
battell
:
They
song
the
treble
with
a
clere
sound
and
a
high
,
and
after
the
base
,
with
a
throt
stretched
out
,
quauering
with
ascendants
&
descendants
fu●l
and
graue
.
They
might
heare
them
a
part
sing
the
high
counter
and
meane
,
and
after
together
to
sing
three
partes
,
a
Trio
of
two
trebles
,
&
one
Concordant
,
a
Bourdon
,
and
at
last
euery
one
song
all
alone
the
foure
partes
;
they
went
softly
,
with
longs
and
larges
,
and
streight
they
stretched
out
their
voices
in
quauering
and
warbling
,
so
thicke
and
small
,
in
so
good
measure
and
harmony
,
that
it
seemed
the
musike
it selfe
did
sound
in
the
brests
of
these
little
Qui●isters
from
heauen
.
And
thus
these
good
Pilgrimes
tooke
their
recreation
,
but
they
were
not
aduised
of
a
certaine
Robber
,
lurking
as
a
spy
behind
them
who
cared
not
one
whit
for
the
Nightingales
songs
,
but
rather
for
the
Pilgrimes
purses
,
which
he
thought
had
beene
full
of
Crownes
,
by
reason
of
what
he
ouerheard
a
little
before
,
and
watched
to
worke
them
an
ill
turne
,
and
harkened
for
no
more
but
to
know
which
way
they
went
,
and
so
crosse
their
way
,
&
cut
their
purses
,
and
perhaps
their
throates
too
.
Hauing
taken
their
refection
,
&
sayd
grace
,
they
continued
their
way
to
go
lodge
at
Meuriers
,
which
was
3.
leagues
off
.
The
Rogue
failed
not
,
so
soone
as
they
were
departed
,
to
go
seeke
his
companions
,
who
were
seauen
or
eight
in
ambush
a
quarter
of
a
mile
off
in
the
wood
,
he
aduertised
them
that
he
had
discouered
three
Pilgrimes
loaden
with
gold
and
siluer
,
who
went
towardes
Meuriers
;
and
that
they
should
arme
themselues
with
their
best
weapons
,
for
that
he
iudged
by
their
countenan e
,
that
they
were
stout
fellowes
of
their
handes
,
and
harts
.
So
they
departed
in
post
to
intrappe
the
Pilgrimes
halfe
a
league
oft
in
the
wood
;
but
God
preserued
them
,
for
comming
to
a
crosse-way
parted
into
three
wayes
,
they
commended
themselues
to
the
B.
Virgin
,
that
she
would
leade
them
into
the
right
;
and
insteed
of
taking
the
way
to
Meuriers
,
where
the
theeues
lay
in
waite
for
them
,
they
tooke
another
,
which
lead
to
an
Hermitage
,
where
there
liued
after
the
manner
of
the
old
Monks
of
Aegypt
,
a
man
of
most
holy
Conuersation
.
As
they
came
in
sight
of
this
hermitage
,
I
will
go
tell
him
so
much
(
quoth
the
good
man
)
and
went
in
where
he
met
the
good
old
Father
comming
towards
them
,
knowing
of
the
Pilgrimes
comming
by
secret
reuelation
:
so
they
made
towards
him
,
and
he
towards
them
,
and
imbraced
them
with
a
shew
of
great
charity
.
They
were
all
much
moued
to
see
so
venerable
an
old
man
,
all
white
,
yet
right
vp
and
vigorous
,
with
his
long
lockes
beating
vpon
his
shoulders
,
and
a
long
beard
,
in
a
rugge
gowne
girded
with
a
thicke
rope
,
buttened
with
a
mantle
of
the
same
stuffe
,
they
saw
not
the
hayre
he
wore
next
his
skin
.
He
said
vnto
them
:
My
good
brethren
God
be
with
you
;
The
good
Angell
hath
brought
you
hither
,
for
my
comfort
,
and
for
your
owne
good
;
I
haue
long
desired
to
see
some
Deuote
of
the
B.
Virgin
the
mother
of
my
Sauiour
;
She
hath
directed
you
by
a
secret
way
to
this
little
desert
,
and
hath
withall
deliuered
you
from
two
imminent
dangers
.
The
one
from
theeues
,
who
this
after
dinner
thinking
you
had
more
mony
then
you
haue
did
watch
for
you
in
the
right
way
to
haue
spoiled
&
murdered
you
;
he
that
aduertised
them
was
one
of
their
companions
,
who
lay
hidden
behind
the
fountaine
,
when
you
opened
your
bags
for
bread
:
they
remembred
then
well
what
they
said
,
when
they
found
their
peeces
of
gold
,
and
they
harkened
to
the
good
old
man
as
a
Prophet
,
who
followed
his
discourse
.
The
other
danger
(
saith
he
)
you
shall
know
by
and
by
:
let
vs
now
go
salute
our
Sauiour
&
the
B.
Virgin
,
and
so
brought
them
into
an
Oratory
,
where
was
a
great
Crucifixe
of
wood
,
hauing
on
the
right
side
,
a
very
deuout
table
conteyning
the
picture
of
the
B.
Virgin
,
with
little
Iesus
in
her
armes
,
and
on
the
left
hand
,
another
table
of
S.
Antony
.
In
this
he
vsed
to
say
masse
;
they
prayed
there
a
while
and
from
thence
he
lead
them
into
a
little
chamber
ioyning
to
his
cel
,
which
serued
for
a
refectory
,
&
gaue
them
for
their
collation
a
little
bread
and
wine
,
with
a
few
cherries
,
which
the
good
porter
had
gathered
a
little
before
.
After
he
asked
them
of
their
Pilgrimage
to
Loreto
,
of
their
fortunes
and
aduentures
;
they
told
him
in
briefe
the
comfort
they
had
receaued
in
the
sacred
House
,
the
miracles
that
are
daily
wrought
there
,
and
finally
their
way
,
and
aduentures
they
had
had
vntill
that
time
,
and
namely
th
s
of
the
robbers
.
But
Aime-dieu
(
saith
the
Hermit
)
you
te●l
me
nothing
what
you
saw
and
suffered
in
your
pilgrim●ge
of
Palestine
&
Aegipt
,
and
other
countries
b●yond
the
Sea
.
The
Pilgrimes
were
astonished
to
heare
him
name
Lazarus
by
his
owne
name
,
hauing
neuer
seene
him
before
,
and
perswading
theselues
fu●ly
,
that
this
Hermit
spake
as
a
Prophet
,
they
cast
themselues
downe
at
his
feet
.
The
Hermit
lifted
them
vp
streight
,
and
Lazarus
said
vnto
him
:
My
reuerend
Father
,
we
need
not
discourse
vnto
you
what
hath
hapened
vnto
vs
in
diuers
countries
during
our
seauen
yeares
pilgrimage
,
for
as
we
see
,
God
hath
reuealed
it
vnto
you
,
as
well
as
my
proper
name
,
which
I
changed
into
Lazarus
,
thinking
my selfe
vnworthy
to
be
called
Aime-dieu
(
that
is
a
I
ouer
of
God
)
not
louing
him
with
that
perfection
and
purity
I
should
;
&
haue
taken
the
name
of
Lazarus
,
to
remember
that
I
am
poore
and
needy
.
The
name
is
good
(
saith
the
hermit
)
and
the
inuention
is
better
;
and
speaking
to
them
all
three
,
My
good
brethren
,
saith
he
,
I
will
not
put
you
to
the
paine
to
recount
your
fortunes
,
it
sufficeth
me
to
know
,
and
thanke
God
therefore
,
that
you
haue
suffered
much
for
his
name
,
and
that
you
are
Deuotes
of
the
B.
Virgin
,
the
most
glorious
mother
of
his
Sonne
.
As
he
said
this
,
the
porter
perceiued
a
far
oft
a
great
troupe
of
horsemen
,
who
galloped
with
all
fury
towards
the
hermitage
,
and
he
cried
out
,
my
Father
,
we
are
vndone
.
Feare
not
(
quoth
the
Hermit
)
not
being
any
whit
moued
,
we
are
stronger
then
they
:
they
were
aboue
fifty
,
carying
a
cloud
of
dust
,
which
their
horses
raised
in
the
aire
.
As
they
came
neere
the
hermitage
,
they
went
thrice
about
it
,
crying
and
shouting
like
mad
men
,
and
after
they
returned
whence
they
came
,
without
doing
any
more
harme
.
This
is
(
said
the
Hermit
)
a
company
of
souldiers
,
pertayning
to
the
Captaine
of
that
towne
whence
you
came
,
who
seeke
nothing
els
but
to
hurt
men
,
or
at
least
scare
them
.
And
God
did
you
a
faire
grace
inspiring
you
not
to
stay
at
Mondeuil
whereby
you
passed
yesterday
at
dinner
,
that
you
were
not
entrapped
in
the
sedition
,
that
was
raised
a
little
after
;
and
to
direct
you
this
day
to
this
place
,
for
without
doubt
you
had
suffered
domage
:
&
this
is
the
second
danger
I
signified
vnto
you
before
.
Blessed
be
God
,
and
the
B.
Virgin
(
quoth
Lazarus
)
for
this
fauour
&
all
others
we
haue
receaued
from
his
holy
hand
,
as
well
which
we
know
not
,
as
which
we
know
.
Well
(
saith
the
Hermit
)
that
you
may
haue
occasion
to
praise
yet
more
hartily
that
supreme
bounty
,
I
will
tell
you
the
qualities
of
another
Citty
,
the
mother
of
this
,
out
of
the
which
,
he
hath
deliuered
you
long
since
,
a
benefit
which
you
must
alwayes
haue
before
your
eyes
.
The
Pilgrimes
shewed
great
desire
to
vnderstand
of
this
Citty
,
and
her
conditions
,
which
the
hermit
knowing
by
their
countenance
sayd
vnto
them
;
I
will
make
you
the
description
of
this
Citty
by
her
causes
and
qualities
,
and
if
thereby
you
shall
vnderstand
it
,
you
will
be
glad
that
I
haue
made
you
remember
it
.
The
six
and
thirtith
day
,
and
the
sixt
of
his
Returne
.
The
Hermits
prayer
.
CHAP.
XV.
THE
Hermit
watched
all
night
in
prayer
,
and
demaunded
of
God
the
grace
happily
to
shut
vp
the
last
period
of
his
mortall
Pilgrimage
,
and
to
fauour
his
Pilgrimes
,
whome
of
his
good
assistance
he
had
sent
vnto
him
,
that
they
might
performe
their
course
like
true
Pilgrims
,
and
come
at
last
to
their
heauenly
home
and
country
.
He
prayed
also
in
generall
,
that
it
would
please
him
,
O
Lord
(
sayth
he
)
what
is
this
mortall
world
,
and
how
great
is
the
blindenesse
of
man
,
In
such
prayers
&
desires
passed
the
good
man
al
that
night
,
talking
to
God
in
the
closet
of
his
hart
,
without
sound
of
tongue
.
Lazarus
and
his
compainions
were
vp
soone
after
mydnight
,
and
in
great
silence
began
their
Meditation
.
A
Meditation
vpon
the
eight
Beatitudes
.
CHAP
XVI
.
EVERY
one
remembred
the
history
of
the
Gospell
which
sayth
:
Iesus
seeing
the
multitude
ascended
vp
into
a
mountaine
,
and
when
he
was
set
,
his
Disciples
came
vnto
him
;
&
opening
his
mouth
he
taught
&c.
They
noted
in
these
words
the
signification
of
some
great
and
high
doctrine
pronounced
in
a
choice
place
,
in
a
mountaine
,
as
a
singular
and
high
Law
giuen
by
our
Sauiour
,
sitting
and
opening
his
mouth
as
the
Doctour
of
doctours
,
who
hauing
hertofore
opened
the
mouth
of
his
Angels
and
Prophets
,
openeth
now
his
owne
and
speaketh
in
person
;
not
to
the
common
sort
,
but
to
those
whome
he
had
ordained
of
the
priuy
Councell
to
his
prouidence
,
the
pillers
of
perfection
,
and
the
noble
foundations
of
his
Church
;
and
that
which
they
had
noted
in
generall
in
this
Preface
,
they
did
obserue
,
in
euery
one
of
the
eight
clauses
which
make
this
sermon
.
The
first
saith
:
Happy
are
the
poore
of
spirit
,
for
theirs
is
the
Kingdome
of
heauen
.
The
poore
,
not
by
fortune
,
but
by
will
and
vow
;
the
humble
,
and
that
with
a
deliberate
purpose
despise
the
riches
of
the
earth
.
This
doctrine
is
very
high
,
and
altogether
a
paradoxe
to
worldly
men
,
who
call
rich
men
happy
,
and
care
litle
for
the
Kingdome
of
heauen
.
The
2.
Happy
are
the
meeke
,
Orig
.
hom.
26
in
Num.
Bas
.
in
Psal.
33.
for
they
shall
possesse
the
earth
.
This
is
the
earth
of
the
lyuing
.
This
is
also
a
paradoxe
to
the
world
,
who
esteemeth
aboue
all
other
,
those
that
haue
their
choller
and
their
hand
ready
at
commaundement
,
and
know
how
to
be
reuenged
of
their
enemies
,
children
and
heires
of
the
earth
,
but
of
the
earth
of
the
dead
not
of
the
liuing
.
The
3.
Happy
are
those
that
weep
for
they
shall
be
comforted
.
The
world
loueth
better
to
laugh
in
this
life
,
although
they
should
be
comfortlesse
euer
after
,
than
to
bewayle
their
sinnes
heere
,
and
after
to
enioy
the
euerlasting
comfort
of
heauen
.
The
4.
Happy
are
they
that
hunger
&
thirst
after
iustice
,
for
they
shall
be
filled
;
the
hunger
and
thirst
of
this
world
,
is
hungerly
to
seeke
and
desire
the
transitory
goods
and
honours
,
that
fill
,
but
satisfy
not
.
The
5.
happy
are
the
merciful
,
for
they
shall
obtaine
mercy
;
The
worldlings
are
counted
magnanimous
,
if
they
be
vnmercifull
and
fierce
,
rather
seeking
to
make
others
miserable
,
for
their
particular
profit
,
than
to
shew
themselues
mercif●l
vnto
them
in
their
necessity
,
for
Gods
sake
.
The
6.
Happy
are
they
that
are
cleane
of
hart
,
for
they
shall
see
God
:
the
eye
of
the
soule
is
the
intention
&
cleane
hart
;
this
is
the
eye
which
shall
see
God
,
the
obiect
of
eternal
felicity
,
whereof
the
foule
and
vncleane
soule
is
vncapable
.
The
7.
Happy
are
the
peace-makers
for
they
shal
be
called
the
children
of
God
:
The
louers
of
peace
&
concord
shall
carry
this
goodly
title
,
honoured
with
the
marke
of
their
Father
,
who
is
God
of
peace
;
as
contrariwise
,
they
that
make
onely
account
of
warre
,
to
sow
discord
and
dissention
,
shall
be
called
the
children
of
the
Diuel
.
The
8.
Happy
and
those
that
suffer
persecution
for
iustice
,
for
to
them
appertaineth
the
Kingdome
of
heauen
.
This
last
clause
encountreth
right
with
the
iudgment
of
men
,
who
put
their
felicity
in
the
friendship
,
fauours
,
and
countenance
of
men
,
and
accounteth
him
accursed
that
suffereth
persecution
.
Iesus-Christ
therfore
opening
his
mouth
hath
controled
the
false
opinion
of
the
world
,
and
sheweth
how
honourable
a
thing
it
is
,
to
suffer
for
the
honour
of
God
,
and
that
by
his
practise
fortifyed
the
proofe
of
this
his
paradoxe
,
hauing
himselfe
chosen
labours
,
persecutions
,
the
death
of
the
Crosse
,
the
toppe
&
height
of
all
persecution
;
&
heere
Lazarus
concluded
in
these
words
.
O
sweete
Iesus
excellent
teacher
of
truth
,
and
truth
it self
,
Thus
prayed
Lazarus
.
Theodosius
and
Vincent
met
in
many
points
of
their
meditation
,
and
all
did
conceiue
,
1.
The
description
of
the
world
.
2.
Her
lawes
.
3.
Her
fayth
.
4.
The
good
mingled
with
the
wicked
in
this
life
.
5.
Horrible
sights
.
6.
To
serue
God
is
a
thing
honourable
.
CHAP.
XVII
.
THEIR
deuotion
ended
the
Hermite
brought
them
to
the
chamber
to
take
a
litle
refection
for
the
necessity
of
their
iourny
.
Lazarus
for
himselfe
and
his
companions
sayd
,
my
good
Father
,
we
cannot
eat
,
nor
drinke
hartily
,
except
first
we
may
enioy
the
performance
of
your
promise
,
&
may
see
that
Citty
neerer
,
which
yersterday
you
shewed
vs
a
farre
off
,
and
made
vs
wonder
at
the
meruailous
qualities
you
recounted
thereof
;
it
is
to
early
to
eat
yet
,
neyther
can
we
haue
a
better
breakfast
at
your
hand
,
than
the
hearing
of
such
a
lesson
.
I
remember
well
my
promise
(
quoth
the
Hermite
)
&
I
will
acquit
my self
,
but
it
shall
be
in
walking
with
you
,
for
I
will
be
your
companion
some
peece
of
the
way
,
&
you
shall
be
so
much
the
forwarder
on
your
iourny
;
giuing
his
benediction
,
he
deuided
the
egs
,
which
he
caused
to
be
sodden
in
the
shell
;
and
to
giue
them
example
,
began
himselfe
first
.
When
they
had
done
,
which
was
soone
;
well
(
saith
he
)
let
vs
now
go
on
Gods
name
.
The
porter
gaue
him
in
his
hand
his
staffe
of
pear-tree
to
rest
himself
on
,
&
shutting
the
doore
after
him
,
he
went
out
with
them
,
the
sunne
being
about
an
houre
high
.
The
Pilgrims
were
very
aager
and
attentiue
to
heare
the
exposition
of
the
allegory
,
which
the
good
Hermit
began
in
this
sort
.
S.
Aug.
14
de
ciuit
.
c.
26.
The
Citty
which
I
haue
described
vnto
you
(
my
good
friends
)
is
the
world
,
the
assemby
and
Citty
of
the
diuell
,
founded
in
the
midst
of
the
earth
;
for
those
wicked
persons
who
make
this
Citty
,
whersoeuer
they
be
,
they
are
in
the
midst
of
the
earth
,
euery
part
of
the
earth
being
his
midst
,
as
euery
line
of
a
Globe
in
the
midst
of
his
circumference
.
The
situation
is
a
ma●ith
ground
,
a
place
of
durt
&
myre
,
ill
assured
,
as
her
hopes
base
and
vncertaine
.
It
is
neere
to
the
sea
;
neere
I
say
,
in
qualities
,
tossed
with
a
thousand
windes
and
tempests
,
full
of
daungers
of
vices
and
sinnes
,
as
the
sea
is
of
rockes
,
sandes
,
monsters
and
such
like
.
Two
loues
(
saith
one
Saint
)
built
two
Citties
:
Sel-floue
built
that
of
the
Diuell
to
the
contempt
of
God
.
The
Loue
of
God
built
the
Citty
of
God
vnto
the
contempt
of
our selues
;
and
this
is
founded
in
heauen
in
the
midst
of
the
Kingdome
of
God
.
Hee
of
it
is
that
Abell
the
first
member
of
that
Citty
,
built
nothing
vpon
the
earth
,
The
fundamentall
lawes
of
that
Citty
are
those
fiue
I
touched
before
:
the
first
,
for
each
man
to
loue
himself
,
The
rich
men
(
saith
Dauid
)
haue
slept
their
sleep
,
&
in
the
end
found
nothing
in
their
hands
.
They
haue
passed
this
life
as
a
dream
,
&
resting
themselues
on
the
saffran
bed
of
their
riches
,
and
at
the
end
haue
found
their
braines
troubled
with
fumes
,
their
hands
empty
of
good
workes
,
&
their
conscience
loaden
with
sinnes
.
These
are
the
lawes
of
this
world
and
of
this
Citty
.
And
as
her
lawes
are
but
disorders
,
so
is
her
fayth
perfidiousnes
,
&
her
end
nothing
els
but
to
ruine
her
acquaintance
,
and
to
send
them
to
the
slaughter
that
serue
her
best
,
and
are
most
faithful
vnto
her
:
will
you
see
this
?
Cast
the
eyes
of
your
memory
,
vpon
the
histories
of
all
ages
passed
;
how
many
gallants
hath
she
precipitated
into
confusion
,
after
they
had
a
while
runne
the
race
of
their
vanity
in
the
sight
of
men
?
How
many
hath
she
most
miserably
strangled
,
that
had
to
her
performed
most
faithfull
seruice
?
Was
there
euer
any
that
more
honoured
or
better
serued
her
,
then
the
Assuerus
,
Caesars
,
Alexanders
,
Pompeies
,
Neroes
,
Diocletians
,
Decians
,
and
other
like
Princes
and
Lords
of
her
Court
,
great
admirers
of
her
maiesty
,
sighing
,
seeking
,
nor
breathing
any
thing
els
,
but
her
greatnes
;
hath
she
not
made
them
all
dye
death
euerlasting
?
Thousands
see
this
at
euery
moone
,
and
euery
day
,
but
the
world
is
such
a
cosener
,
that
it
bereaueth
mortall
men
of
their
senses
,
and
men
are
so
foolish
and
simple
that
stil
they
suffer
themselues
to
be
seduced
by
her
gaudies
,
&
present
delights
,
so
that
they
honour
and
serue
her
as
their
soueraigne
Lord
,
not
able
to
open
their
eyes
to
behold
eyther
the
misfortune
of
others
,
or
their
own
danger
,
nor
their
eares
to
heare
the
voice
of
the
iustice
of
God
who
threatneth
them
;
S.
Iohn
,
S.
Paul
,
S.
Anthony
,
S.
Hilarion
,
S.
Bruno
,
and
others
who
haue
trampled
vpon
the
world
with
the
feet
of
constancy
,
lyuing
in
the
deserts
as
Pilgrims
vpon
the
earth
,
will
procure
you
ayd
happily
to
finish
your
course
.
You
haue
yet
som
way
to
dispatch
and
some
crosses
to
endure
,
you
shall
passe
not
without
paine
and
trauaile
,
but
with
the
profit
of
your
soules
.
As
for
you
Lazarus
,
you
shall
be
lamented
of
many
,
and
your
funerals
shall
be
kept
before
your
death
,
and
those
that
shall
most
mourne
for
you
,
shall
be
most
comforted
in
your
fortune
;
and
that
you
may
the
better
remember
what
I
haue
foretold
you
,
keep
this
;
and
gaue
him
a
litle
paper
folded
like
a
letter
,
conteining
these
foure
verses
.
At
that
fayre
Day
,
the
last
which
you
desire
,
Two
dead
reuiu'd
without
death
shall
ech
other
see
;
And
being
seene
,
after
their
funerals
kept
,
Shall
to
the
world
then
dye
,
to
heauen
reuiue
.
As
the
Hermit
said
these
things
,
and
they
entred
further
within
the
wood
a
great
lion
came
vpon
them
with
most
terrible
roring
:
the
Pilgrims
and
the
good
porter
were
seized
with
an
extreme
feare
,
and
Lazarus
thought
this
had
been
the
day
of
his
funerall
:
but
the
Hermit
knew
presently
,
that
it
was
the
Diuell
in
likenes
of
a
lion
,
he
made
the
signe
of
the
Crosse
,
and
the
lion
vanished
.
Then
they
came
to
a
litle
Oratory
of
S.
Anthony
,
whither
this
good
old
man
was
wont
to
walke
his
station
;
where
kneeling
downe
,
and
saying
Pater
noster
,
and
Aue
,
and
demaunding
the
intercession
of
the
Saint
,
he
aduertised
them
,
to
take
the
right
hand
when
they
were
out
of
the
wood
and
to
lodge
if
they
could
,
at
the
Conuent
of
the
Charterhouse
monks
called
Bon-heur
,
S.
Iohn
Bapt.
S.
Anthony
,
S.
Bruno
,
crauing
their
help
in
this
necessity
.
In
praying
they
seemed
to
heare
a
voice
saying
:
Get
vpon
the
tree
.
There
were
hard
by
diuers
great
Oakes
,
and
two
especially
very
commodious
to
rest
vpon
,
and
easy
to
clime
;
they
chose
one
:
Lazarus
first
made
Theodosius
&
Vincent
ascend
,
and
helped
them
with
his
shoulders
,
and
bad
them
tye
a
cord
which
they
had
,
to
a
high
branch
of
the
tree
to
help
himself
vp
after
them
;
he
reached
them
all
their
three
staues
,
and
holding
the
cord
he
mounted
last
,
clasping
and
clyming
very
nymbly
:
they
placed
themselues
as
high
as
they
could
,
about
20.
foote
from
the
ground
,
and
found
many
branches
of
the
greater
boughs
,
which
serued
for
formes
to
sit
or
sleep
vpon
without
daunger
:
they
eat
a
litle
bread
they
had
and
some
peares
,
and
dranke
the
litle
wine
was
left
in
their
botle
.
The
repast
ended
,
Vincent
said
;
now
behold
we
are
lodged
at
the
signe
of
the
oake
&
the
Sar
,
vpon
a
higher
stage
iwis
by
much
,
then
we
were
foure
dayes
since
in
the
green
castle
with
the
hare
.
But
if
it
raineth
what
shall
we
doe
?
We
wil
doe
(
answered
Theodosius
)
as
they
doe
in
Normandy
.
And
what
doe
they
there
,
replied
Vincent
?
They
let
it
raine
,
quoth
Theodosius
.
After
such
prety
deuises
of
honest
recreation
,
they
sayd
their
Litanies
by
hart
,
made
their
examen
of
conscience
,
sayd
their
beads
,
and
commended
themselues
to
the
protection
of
God
,
the
B.
Virgin
,
and
of
their
good
Angell
,
with
the
best
deuotion
they
could
.
It
was
about
two
houres
after
sunne
set
,
the
sky
was
very
cleare
and
many
starres
did
shine
;
the
moone
was
in
the
first
quarter
,
so
that
they
might
see
reasonably
in
the
shadowes
of
the
night
.
Theod
sius
and
Vincent
slept
,
but
Lazarus
neuer
shut
his
eyes
,
but
tooke
singular
pleasure
in
the
present
occasion
of
suffring
somewhat
for
the
loue
of
God
:
in
beholding
the
heauens
and
starres
,
he
drew
matter
to
admire
and
praise
the
Creatour
of
those
goodly
creatures
,
which
he
beheld
with
great
attention
,
Dauid
:
The
heauens
do
declare
the
glory
of
God
,
and
the
firmament
doth
shew
the
works
of
his
hands
:
he
saw
the
signe
of
Libra
,
&
that
of
the
great
Serpent
,
approching
toward
the
south
,
which
shewed
that
the
sunne
being
then
in
the
21.
degree
of
Taurus
(
for
it
was
the
11.
of
May
)
had
already
dispatched
halfe
of
his
course
vnder
the
horizon
of
the
Antipodes
,
and
that
it
was
about
11.
clocke
.
As
he
was
fixed
in
the
consideration
of
these
heauenly
bodies
,
there
was
presented
before
his
eyes
,
a
horrible
spectacle
:
for
he
saw
by
the
moone
light
,
a
man
accompanyed
with
a
woman
,
who
caried
in
the
aire
,
lighted
like
two
flying
owles
,
vnder
the
oake
next
to
the
Pilgrims
.
This
fellow
hauing
made
a
great
circle
with
a
wand
he
had
in
his
hand
,
mumbling
certaine
words
,
which
he
seemed
to
read
in
a
booke
,
he
caused
to
appeare
also
two
other
women
,
with
a
Goate
of
a
monstrous
bignes
and
falshion
,
carying
betwixt
his
hornes
a
light
candle
which
seemed
to
be
of
some
black
stuffe
like
pitch
,
the
light
burning
blew
&
somewhat
blackish
;
in
the
same
instant
he
saw
arriue
diuers
persons
men
and
women
,
yong
and
old
to
the
number
of
66.
euery
one
bringing
their
candle
,
which
they
must
light
at
the
goates
candle
,
doing
him
homage
,
and
kissing
vnder
his
taile
.
Lazarus
perceiued
streight
,
that
it
was
an
assembly
of
Sorcerers
,
remembring
what
at
other
times
he
had
read
and
heard
;
remembring
withall
that
it
was
Friday
,
a
day
which
the
Diuell
detesteth
aboue
all
other
,
and
dishonoureth
all
he
can
,
and
namely
by
such
assemblies
,
Iesus
Maria
,
at
which
voyce
the
wolues
fell
downe
vpon
the
earth
like
three
sackes
of
corne
,
and
all
the
assembly
vanished
,
leauing
behind
them
a
smoke
&
stench
most
horrible
,
as
if
the
plague
had
there
burnt
al
the
rags
of
her
infection
.
Then
sayd
Vincent
,
neuer
in
my
life
was
I
so
high
mounted
to
see
such
dauncings
,
and
such
a
parlament
meeting
of
states
or
holding
of
estate
,
and
if
we
be
out
of
danger
,
I
will
say
we
haue
scaped
faire
.
I
hope
saith
Theodosius
we
shal
be
acquited
of
feare
.
We
must
not
doubt
(
saith
Lazarus
)
for
we
are
in
the
protection
of
him
,
who
bridleth
the
fury
of
these
rebellious
spirits
,
and
without
whose
permission
they
can
doe
nothing
:
the
issue
of
this
spectacle
may
shew
vs
how
weake
they
are
against
the
children
of
God
,
for
there
were
diuers
diuels
in
company
,
&
66.
persons
besides
,
against
three
poore
vnarmed
Pilgrims
,
and
they
could
not
beare
the
sound
of
the
name
of
Iesus
,
&
his
glorious
Mother
;
but
alas
in
what
estate
are
those
poore
wretches
,
that
by
their
owne
sinne
and
folly
,
haue
enthralled
themselues
into
the
chaines
of
so
detestable
and
shamfull
slauery
.
O
my
brethren
,
what
difference
is
there
to
serue
our
God
,
and
to
follow
the
abominations
of
this
infernall
goate
?
How
will
he
handle
them
when
he
shal
haue
them
his
slaues
bound
in
his
eternall
prisons
,
seeing
he
doth
vse
them
so
ignominiously
,
whilst
they
attend
to
his
seruice
?
As
Lazarus
said
this
,
and
all
three
gaue
thankes
to
God
for
their
deliuerance
,
they
heard
a
bell
sound
as
a
farre
of
,
which
was
the
ringing
to
mattins
,
at
the
Conuent
of
Bon-heur
a
league
and
a
half
from
that
place
:
they
thought
it
was
the
bell
of
some
Church
,
but
knew
not
of
what
:
they
were
glad
therof
&
slept
a
litle
:
when
the
day
began
to
breake
,
and
that
the
starre
of
Andromades
began
to
appeare
aboue
our
Horizon
,
Lazarus
awakened
his
companions
,
aduertising
them
that
it
was
time
to
be
walking
.
Theodosius
and
Vincent
came
downe
first
by
the
rope
,
and
Lazarus
last
,
hauing
tyed
it
with
a
running
knot
,
that
he
might
pull
it
downe
after
him
.
They
hasted
to
see
the
place
where
these
wretches
had
held
their
Sabaoth
,
there
they
found
certaine
gobbets
of
flesh
rosted
blacke
,
of
bread
,
&
fruits
,
which
was
the
prouision
of
their
banquet
:
also
a
chalice
,
and
patten
of
siluer
,
certaine
candles
of
blacke
matter
and
stinking
,
some
what
like
Pitch
,
a
slice
of
a
Turneppe
made
blacke
,
about
the
bignes
of
an
host
;
two
papers
,
in
one
whereof
was
written
Hezares
,
and
some
other
barbarous
and
vnknowne
names
,
which
were
the
names
of
Diuels
.
toile
d'oignon
,
and
some
graines
of
frankincense
,
and
other
such
abomiable
trash
;
some
they
cast
away
,
and
some
they
caried
to
burne
at
their
next
lodging
;
Vincent
loaded
himselfe
,
litle
knowing
what
imaginations
that
burden
would
breed
him
.
Theodosius
tooke
the
chalice
and
the
patten
,
and
wiping
it
with
leaues
,
put
it
in
his
bagge
.
It
was
full
day
when
they
began
to
walke
,
and
sayd
their
wonted
prayers
for
their
iourny
.
After
euery
one
set
himselfe
to
meditate
a
part
;
the
subiect
of
their
meditation
was
of
the
Passion
of
our
Sauiour
.
The
seauen
and
thirtith
Day
,
and
the
seauenth
of
his
Returne
.
1.
Of
distraction
and
euagation
of
the
mind
in
prayer
.
2.
A
Meditation
of
the
Passion
of
our
Sauiour
.
CHAP.
XVIII
.
THE
Pilgrims
walked
and
meditated
in
the
morning
in
great
si●ence
but
with
much
trouble
,
for
they
felt
no
gust
of
deuotion
in
their
soule
,
The
Pilgrims
saluted
him
againe
courteously
,
and
entred
with
him
into
the
Church
,
where
they
song
Prime
,
presently
after
to
celebrate
high
Masse
,
Dom-Procurator
being
aduertised
of
their
coming
,
came
to
entertaine
them
with
a
contenance
full
of
kindnes
and
courtesy
,
and
brought
them
to
the
guests
chamber
.
Lazarus
deliuered
him
their
letters
patents
from
Loreto
,
which
he
would
not
see
,
taking
their
honest
countenance
for
a
sure
Patent
:
he
imbraced
them
all
three
and
sayd
;
My
deare
brethren
,
Father
Priour
giueth
you
the
good
morrow
,
he
hath
commanded
me
to
come
entertayne
you
,
you
are
all
three
hartily
wellcome
;
your
coming
will
bring
ioy
and
good
fortune
by
Gods
grace
in
recompence
of
the
displeasures
we
haue
had
these
daies
passed
,
with
theeues
and
sorcerers
.
Good
Father
(
sayth
Lazarus
)
Dom
Priors
charity
and
yours
doth
not
stay
long
to
shew
it selfe
in
our
behalf
.
It
is
we
that
come
to
the
Conuent
of
Bon-heur
,
there
to
receiue
good
houre
and
fortune
,
and
comfort
in
your
deuotions
;
we
bring
nothing
but
matter
of
paine
:
but
doe
theeues
and
sorcerers
trouble
you
also
heere
as
well
as
Pilgrims
?
To
our
great
paine
,
answered
the
Religious
:
they
haue
robbed
our
Church
and
spoiled
our
fruits
,
and
done
vs
a
thousand
domages
,
and
but
yesterday
we
tooke
a
man
whome
we
thought
to
haue
beene
of
that
company
,
but
we
will
talke
therof
afterward
;
now
let
vs
go
eate
somthing
.
Good
Father
answered
Lazarus
we
haue
no
need
,
for
we
haue
not
come
farre
,
and
it
is
early
dayes
,
we
pray
you
permit
vs
to
go
pray
a
litle
,
and
heare
Masse
first
of
all
:
he
vrged
them
no
further
,
thinking
they
had
rather
dine
at
a
good
houre
,
and
hauing
laid
vp
their
bags
,
he
brought
them
to
a
Chappell
,
where
they
resumed
the
points
of
their
meditation
.
Lazarus
went
on
in
this
sort
.
My
Redeemer
and
Lord
,
I
behold
thee
O
sweet
Lambe
,
hanging
vpon
the
Crosse
betwixt
two
theeues
.
Alas
:
what
parity
betwixt
innocency
and
robbery
?
What
doth
the
lambe
with
the
wolues
?
Is
it
to
make
of
a
theefe
a
faithfull
seruitour
,
or
of
a
lambe
a
wolfe
?
The
reproache
of
men
,
and
the
refuse
of
the
people
;
who
preferred
a
murderer
and
a
thiefe
before
the
author
of
life
;
a
man
who
was
thought
to
be
forsaken
and
abandoned
by
God
:
there
hence
it
is
that
thy
grand-father
wrote
that
verse
,
which
thou
camest
to
pronounce
,
O
sweet
Redeemer
:
My
God
,
my
God
why
hast
thou
forsaken
me
?
wordes
that
very
emphatically
doe
declare
the
rigour
of
thy
affliction
,
But
why
wouldest
thou
endure
so
much
,
O
the
Redeemer
of
my
soule
,
yea
why
wouldst
thou
suffer
death
or
any
paine
at
all
,
seeing
to
the
Redemption
of
man
,
it
sufficed
that
thou
wert
made
man
,
make
man
see
the
treasures
of
thy
charity
towards
him
,
sparing
nothing
for
his
saluation
;
not
onely
making
thy self
poore
to
enrich
vs
,
infirme
to
fortify
vs
,
little
to
exalt
vs
,
but
also
giuing
thy
life
,
the
most
precious
gift
,
which
a
man
can
giue
for
his
friend
,
and
vndergoing
death
with
a
thousand
torments
,
to
deliuer
vs
from
eternall
death
,
with
a
plentifull
&
abondant
fine
of
propitiation
paiable
to
the
diuine
Iustice
;
and
therefore
the
same
Prophet
sayd
,
that
with
our
Lord
is
mercy
,
and
with
him
is
found
plentifull
Redemption
.
Hast
thou
not
suffered
so
much
to
make
man
see
the
enormity
of
his
sinne
,
To
teach
thy
children
how
they
must
suffer
;
Giue
me
therfore
a
part
,
if
it
please
thee
,
O
Lord
,
of
thy
Crosse
,
Most
happy
Virgin
,
present
,
if
it
please
thee
,
this
my
request
vnto
thy
Sonne
,
1.
Gratian
accused
.
2.
Folkes
transformed
.
3.
Gratian
knowne
.
4.
Tables
of
Religion
.
5.
Bageuille
.
6.
The
desires
of
a
deuout
soule
.
CHAP.
XIX
.
THIS
was
the
Meditation
of
Lazarus
that
he
made
with
great
feeling
of
deuotion
,
Dom
Procurator
that
their
dinner
was
in
making
ready
,
he
continued
to
entertaine
them
still
,
and
told
them
that
euen
then
was
in
the
mouth
of
all
the
Conuent
,
that
the
wednesday
before
they
were
robbed
by
a
Sorcerer
as
was
thought
,
of
some
sacred
vessells
,
&
amongst
the
rest
of
a
siluer
Chalice
,
and
that
one
of
the
theeues
was
found
that
day
in
the
garden
,
who
notwithstanding
denieth
stoutly
himselfe
to
be
any
such
man
,
though
he
confesse
himselfe
a
sinner
,
and
that
so
frankly
&
feruently
,
that
he
doth
verily
persuade
vs
that
he
is
an
honest
man
,
and
that
he
was
transported
hither
by
some
good
Angell
:
what
thinke
you
my
brethren
of
this
prisoner
then
?
Good
Father
(
sayth
Lazarus
)
he
is
a
good
theefe
,
and
a
good
sorcerer
if
he
say
truth
▪
we
must
see
and
heare
him
to
giue
our
opinion
;
perhaps
we
may
bring
some
newes
of
the
theefe
,
and
also
of
the
chalice
:
for
if
I
be
not
deceiued
,
we
haue
brought
the
theefe
that
tooke
it
,
and
shewing
him
Theodosius
,
this
Pilgrime
(
saith
he
)
hath
it
in
his
bagge
;
but
that
which
I
commend
much
in
him
,
is
his
good
will
to
make
restitution
,
but
I
pray
you
be
good
vnto
him
and
shew
him
mercy
.
Dom-Prior
smyling
said
,
he
shall
not
need
seeing
he
is
in
so
good
disposition
.
I
thought
not
(
quoth
Theodosius
)
to
haue
beene
discouered
so
soone
,
nor
see
may
bag
in
danger
to
be
rifled
,
though
indeed
I
thought
vpon
my
conscience
and
the
chalice
too
as
soone
as
Dom-Prior
complained
of
the
theft
;
but
that
you
may
see
farther
that
I
am
an
honest
theefe
,
I
will
restore
vnto
you
also
a
Patten
stolen
(
as
I
thinke
)
with
your
chalice
.
But
if
it
please
you
make
Lazarus
first
recount
how
the
matter
happened
this
night
,
and
you
shall
heare
a
story
,
that
shall
as
much
astonish
you
,
as
th●
chalice
doth
reioyce
you
.
I
pray
you
then
hartily
(
quoth
Dom-Prior
)
tell
it
vs
;
except
you
had
rather
deferre
it
vntill
after
dinner
.
Father
(
sayth
Lazarus
)
I
had
rather
it
were
now
,
I
will
dispatch
it
in
a
word
.
Nay
not
in
a
word
(
quoth
Dom-Prior
)
but
rather
tell
it
at
your
leasure
,
with
all
the
circumstances
of
the
history
;
and
as
he
was
about
to
beginne
,
the
seruants
with
Dom-Procurator
,
set
their
dinner
vpon
the
table
:
I
see
well
(
quoth
Dom-Prior
)
that
dinner
will
goe
before
your
discourse
,
and
it
is
good
reason
for
the
words
shall
be
more
strong
,
and
I
will
cast
the
reckoning
for
you
of
purpose
,
I
will
bring
you
in
the
rekoning
by
and
by
.
Hauing
washed
and
said
grace
,
he
caused
Dom-Procurator
to
sit
and
beare
them
company
:
when
dinner
was
done
&
grace
sayd
,
Lazarus
made
narration
of
all
that
had
passed
that
night
with
such
a
force
and
weight
of
words
,
that
Dom-Prior
,
and
Dom-Procurator
seemed
not
to
heare
but
to
see
present
,
an
assembly
of
sorcerers
,
in
the
midst
of
the
wood
,
&
hearing
him
tell
of
the
wolues
clyming
vp
the
Oake
,
they
were
ready
to
cry
out
for
feare
,
but
when
they
vnderstood
that
they
fell
to
the
ground
,
and
that
their
Sabbaoth
vanished
,
as
soone
as
the
Pilgrims
had
pronounced
the
names
of
Iesus
&
Maria
,
they
began
to
laugh
.
Lazarus
hauing
ended
his
story
;
you
haue
heard
(
saith
he
)
our
feare
:
now
you
shall
see
our
booty
,
and
therewith
desired
the
seruants
to
bring
in
their
bags
,
out
of
which
Theodosius
tooke
the
chalice
and
patten
,
and
presenting
it
to
Dom-Prior
;
Loe
(
sayth
he
)
my
Father
,
the
testitution
I
make
of
your
goods
.
The
good
old
man
knowing
it
was
that
which
they
had
lost
:
verily
(
sayth
he
)
you
restore
truly
what
you
tooke
,
and
you
pay
liberally
for
your
reckoning
:
and
if
we
haue
alwaies
such
theeues
as
Syr
Lazarus
bringeth
vs
,
we
shall
be
sure
to
loose
nothing
.
This
is
not
all
(
quoth
Lazarus
)
our
fellow
Vincent
hath
yet
some
fine
things
,
and
made
him
draw
out
of
his
bagge
his
witchery
trash
.
When
Dom-Prior
saw
the
paper
wherin
was
written
the
name
of
Hezares
,
the
distribution
of
offices
and
the
rest
,
O
(
sayth
he
with
admiration
)
how
cruell
is
this
enemy
of
mankind
and
how
abhominable
are
those
who
serue
him
in
his
cruelties
?
But
to
what
vse
thinke
you
,
was
giuen
them
this
wolfes
skinne
?
To
that
end
,
that
with
the
application
thereof
,
this
tyrant
maketh
those
we
call
Loup-Garons
;
S.
Macarius
,
who
hauing
prayed
and
cast
holy
water
vpon
her
,
made
the
charme
vanish
away
,
both
from
the
woman
who
was
healed
,
and
also
from
the
seers
,
who
beheld
her
as
she
was
before
in
the
shape
of
a
woman
.
Such
were
those
illusions
of
men
,
whome
in
old
time
men
falsely
belieued
to
be
turned
into
wolues
,
or
other
beasts
,
Syr
Lazarus
!
Lazarus
looking
on
his
face
,
and
beholding
his
attire
,
cryed
also
,
O
my
good
friend
,
are
you
heere
?
Theodosius
and
Vincent
imbraced
him
with
the
same
affection
.
Dom-Prior
,
and
Dom-Procurator
,
&
all
that
were
present
were
astonished
considering
these
entertainements
,
not
knowing
the
cause
.
Lazarus
beholding
Dom
Prior
;
Father
(
quoth
he
)
know
you
that
this
is
the
great
good
man
Syr
Gratian
,
whome
we
left
foure
dayes
since
at
Mondeuill
.
Verily
(
sayth
Dom-Prior
)
I
am
amazed
and
glad
both
of
so
happy
a
meeting
,
and
of
the
testimony
you
giue
to
him
,
whome
we
held
for
a
false
ladde
.
God
forgiue
vs
if
we
iudged
ill
,
and
Syr
Gratian
also
,
and
he
must
attribute
it
to
the
fault
&
misery
of
the
time
,
which
is
naught
and
wicked
,
and
of
men
who
cannot
see
and
iudge
within
,
but
onely
by
the
exteriour
,
and
are
many
tymes
deceiued
Good
Father
(
quoth
Gratian
)
if
you
haue
esteemed
me
a
sinner
and
a
thiefe
,
you
haue
iudged
right
of
me
,
for
I
am
both
;
not
for
hauing
stollen
any
thing
,
but
for
that
I
haue
often
&
grieuously
transgressed
the
law
of
my
maister
,
Sir
Lazarus
heere
,
and
was
ready
to
put
it
in
execution
;
when
the
good
Angell
of
God
(
as
I
beblieue
)
carried
me
to
this
house
of
Bon
heur
,
by
that
meanes
deliuering
me
from
the
danger
I
incurred
that
day
that
you
p●ssed
that
way
Syr
Lazarus
.
For
as
the
sports
were
ended
,
and
that
all
the
world
was
busied
in
making
good
cheere
,
some
wicked
Cittizens
driuen
with
rage
and
enuy
against
them
,
that
had
wonne
the
prize
,
and
against
the
Magistrates
,
that
by
pa●sicke
sentence
had
adiudged
it
them
,
set
fire
to
the
towne
house
,
and
raised
in
this
publicke
flame
a
most
cruell
sedi●ion
against
the
Cittizens
diuided
amongst
themselues
▪
I
found
my self
besieged
in
a
lodging
hard
by
the
house
,
with
diuers
oth●●
merchants
whome
they
sought
to
kill
,
and
had
already
broken
downe
the
doores
to
enter
:
fynding
my selfe
thus
betwixt
the
fire
and
the
sword
,
without
meanes
to
escape
a
miserable
death
,
I
had
recourse
to
God
with
al
my
hart
,
making
a
vow
to
him
that
if
it
would
please
him
,
to
deliuer
me
from
the
danger
of
this
dolefull
day
,
I
would
not
deferre
to
dedicate
my selfe
wholly
to
his
seruice
:
and
I
was
heard
,
for
I
had
no
sooner
pronounced
this
vow
,
but
I
felt
some
body
,
without
see●ng
any
,
that
seized
on
me
with
great
violence
,
and
carying
me
in
the
aire
brought
me
hither
in
an
instant
,
into
the
orchard
where
I
was
found
the
last
wednesday
.
Therfore
if
it
be
God
that
hath
giuen
me
will
to
doe
well
,
if
it
be
he
also
that
made
me
be
thus
caryed
to
follow
his
counsells
,
your
Fatherhood
may
iudge
by
the
circumstances
,
and
not
refuse
to
open
(
if
it
please
you
)
the
gate
of
mercy
to
a
poore
penitent
:
&
with
these
wordes
he
began
to
weep
,
and
cast
himselfe
at
the
feete
of
Dom-Prior
.
And
continuing
his
discourse
,
my
Father
(
saith
he
)
refuse
not
a
prodigall
child
,
whome
to
saue
,
the
Sonne
of
God
descended
from
heauen
.
If
you
account
me
a
thiefe
I
haue
confessed
and
doe
still
,
that
I
am
so
:
but
I
am
also
penitent
,
punish
me
here
with
you
,
for
satisfaction
I
will
contribute
my
life
and
death
with
you●
therefore
reiect
me
not
for
being
a
thiefe
;
our
Sauiour
would
be
crucified
betweene
theeues
,
and
at
the
tyme
of
his
death
he
shewed
so
much
,
and
his
last
exploit
of
clemency
and
mercy
was
employed
in
the
behalf
of
a
thiefe
.
But
doe
with
me
what
you
will
,
I
will
not
goe
from
that
place
where
the
Angell
of
God
hath
put
me
,
and
so
he
held
his
peace
,
sighing
and
weeping
.
All
that
were
present
were
much
moued
to
compassion
.
And
Dom-Prior
sayd
vnto
him
with
a
graue
and
gracious
countenance
;
My
friend
your
teares
&
sighes
make
me
belieue
that
you
are
touched
by
God
,
and
that
your
desire
deserueth
to
be
heard
;
but
weigh
well
your
strength
and
the
designement
you
vndertake
:
and
letting
him
kneele
still
,
to
try
his
constancy
and
patience
,
Syr
Gratians
contract
with
your
Fatherhood
.
Arise
then
my
dearely
beloued
(
quoth
Dom-Prior
)
I
imbrace
you
now
as
my
litle
brother
,
you
shall
be
no
longer
at
prisoners
table
but
sup
with
your
host
this
night
,
and
to
morrow
(
god
willing
)
you
shall
haue
a
maister
,
who
shall
begin
to
furnish
you
with
the
weapons
of
religion
.
The
rumour
of
this
miracle
was
presently
caryed
ouer
all
the
Conuent
.
Dom-Procurator
who
was
present
,
all
ioyfull
beheld
Lazarus
,
I
said
wel
Sir
Lazarus
that
your
coming
would
bring
vs
good
fortune
,
for
not
only
you
haue
recouered
vs
our
sacred
moueables
,
but
haue
also
deliuered
from
suspicion
this
innocent
,
and
will
be
a
cause
to
make
him
our
brother
:
It
is
not
we
(
answered
Lazarus
)
that
brought
good
fortune
hither
,
but
we
found
it
heere
.
But
Dom-Prior
was
wonderfully
glad
of
these
good
fortunes
,
and
namely
that
the
Pilgrims
would
stay
vntill
the
morning
.
All
the
afternoone
vntill
Euensonge
was
imployed
in
seeing
the
parts
and
offices
of
the
Conuent
,
and
the
Cells
of
Religious
.
They
saw
three
goodly
pictures
in
a
faire
chamber
,
where
they
vsed
to
make
their
recreation
.
The
first
represented
on
one
side
,
diuers
persons
,
who
caryed
their
purses
to
the
feete
of
certaine
Prelates
,
and
on
the
other
a
great
ship
tossed
in
a
terrible
tempest
,
the
mast
was
broken
,
&
the
shipmen
vpon
the
hatches
,
casting
all
their
merchandise
and
ware
into
the
waues
to
discharge
the
ship
.
The
second
contained
the
picture
of
a
Virgin
set
by
an
heap
of
wheate
,
compassed
about
with
lillies
,
and
trode
vnder
her
feete
a
Hyena
,
so
liuely
drawne
,
that
it
seemed
to
moue
and
snarle
against
her
.
In
the
third
was
painted
Isaac
tyed
and
bound
,
&
his
eyes
couered
vpon
an
altar
,
&
Abraham
his
Father
lifting
vp
his
sword
to
sacrifice
him
to
God
,
and
in
the
bottome
of
the
table
,
a
Religious
man
,
leading
in
his
hand
a
Lionesse
to
his
Abbot
.
Lazarus
perceiued
streight
that
these
were
tables
of
the
three
essentiall
vowes
of
religion
;
Pouerty
,
Chastity
,
&
Obedience
.
And
so
did
Theodosius
&
Vincent
also
;
but
Vincent
indeed
could
not
conceiue
what
was
meant
by
the
heap
of
wheate
compassed
with
lillies
,
&
by
the
Hyena
,
&
was
euen
about
to
aske
the
exposition
,
which
Lazarus
without
thinking
thereof
gaue
him
:
for
Dom-Prior
sayd
to
him
:
Hath
not
the
holy
Scripture
well
expressed
the
fecundity
&
honour
of
the
virginity
of
our
B.
Lady
the
mother
of
God
,
by
this
heape
of
corne
and
these
lillies
?
Lazarus
answered
,
yes
indeed
,
for
in
the
whitenes
of
the
lilly
,
she
hath
brought
forth
of
her
virginall
wombe
,
D.
Prior
)
what
thinke
you
?
It
is
(
quoth
he
)
to
my
iudgement
meruailously
well
drawne
,
for
it
is
very
like
a
wolf
,
and
yet
it
differeth
being
more
rough
,
and
hauing
the
hayre
longer
ouer
all
the
body
,
as
the
haires
of
a
woman
.
But
the
inuention
doth
please
me
yet
better
than
the
paynting
;
for
in
my
iudgement
this
Virgin
treading
vpon
this
Hyena
,
signifieth
the
chast
soule
taming
her
rebellious
flesh
,
well
signified
by
the
Hyena
,
which
is
a
beast
vncleane
,
of
the
night
,
charmeur
,
and
cruell
,
counterfaiting
the
voice
of
man
,
digging
vp
graues
in
the
night
,
not
pardoning
any
she
can
catch
:
qualities
that
agree
very
well
to
our
corrupted
flesh
,
for
it
is
foule
,
and
feedeth
of
filth
,
D.
Prior
tooke
singular
pleasure
therin
;
and
to
giue
him
occasion
to
talke
still
;
And
for
this
Lionesse
(
quoth
he
)
are
you
not
afrayd
of
her
.
No
(
saith
Lazarus
)
for
I
see
she
is
tame
and
gentle
,
suffering
herself
to
be
lead
by
a
simple
Religious
,
and
in
myne
opinion
,
this
is
an
effect
of
blind
Obedience
,
represented
by
Isaac
blindfolded
,
for
the
Religious
commanded
by
his
Abbot
to
go
fetch
this
fierce
beast
,
he
went
to
bring
her
,
shutting
his
eyes
to
the
danger
,
opening
them
onely
to
the
commandement
of
his
Superiour
,
and
God
in
fauour
of
his
obedience
made
the
lionesse
tractable
,
D.
Prior
)
a
notable
example
for
all
Religious
:
and
I
doubt
not
(
quoth
Lazarus
)
but
it
is
well
practised
in
this
holy
family
.
I
desire
in
truth
it
should
be
so
(
quoth
D.
Prior
)
for
it
is
the
hart
and
soule
of
all
Religion
;
&
this
being
said
,
he
brought
him
and
his
companions
to
the
refectory
,
and
from
thence
to
an
orchard
and
garden
,
where
they
saw
goodly
rowes
of
choice
trees
,
and
knots
of
all
sorts
of
rare
flowers
,
wherewith
they
decke
the
Altar
.
Many
Arbers
of
hasell
and
laurell
,
yielding
a
shaddow
and
smell
most
pleasant
,
with
a
thousand
airies
of
sweet
nightingals
who
in
that
season
sang
who
should
do
best
.
They
saw
also
a
great
Beare
,
whereof
Vincent
at
the
first
was
afraid
,
which
Lazarus
perceiuing
sayd
vnto
him
smyling
;
what
are
you
afrayd
,
in
so
sure
and
secure
a
place
?
do
you
not
know
,
that
lions
are
gentle
and
tame
in
the
house
of
God
,
as
well
as
the
lionesse
which
we
saw
euen
now
.
In
such
discourses
and
visits
,
they
passed
the
afternoone
vntill
Euensonge
which
the
Pilgrims
went
to
heare
;
after
which
retyring
themselues
into
their
chamber
,
they
sayd
their
beades
,
and
examined
their
conscience
,
and
at
fiue
a
clocke
they
went
to
supper
:
diuers
things
were
proposed
of
the
vanity
and
misery
of
the
world
,
of
the
breuity
of
this
life
,
and
of
the
prouidence
of
God
ouer
good
men
:
Theodosius
was
desired
to
tell
the
nights
and
fortunes
he
passed
with
his
bandites
;
Gratian
also
recounted
once
againe
how
he
was
transported
from
Mondeuill
to
this
place
:
Whereupon
Dom-Prior
brought
diuers
examples
out
of
the
holy
Scripture
,
that
it
was
no
new
thing
for
Angells
to
transport
bodies
,
from
one
place
to
another
;
and
how
the
Prophet
Abacuc
was
in
a
moment
caryed
from
Palestine
to
Babilon
,
S.
Philip
also
from
Hierusalem
to
Azotus
.
And
that
not
onely
good
Angells
,
Sir
Gratian
,
Dom.
Prior
at
this
word
,
desired
Lazarus
presently
to
make
the
whole
company
partaker
of
that
history
.
Lazarus
smyling
,
Father
,
sayth
he
,
doe
you
not
marke
,
how
Theodosius
by
policy
seeketh
to
prolong
supper
?
We
must
thanke
him
therefore
(
quoth
Dom-Prior
)
for
if
there
be
any
profit
therein
,
it
is
as
well
for
vs
as
for
himselfe
,
but
indeed
I
shall
do
you
wrong
,
and
make
you
pay
too
deere
for
your
reckoning
,
making
you
talke
when
it
is
time
to
eate
,
&
perhaps
it
will
be
better
after
supper
.
Father
,
replyed
Lazarus
,
when
I
haue
done
eating
,
I
haue
well
supped
,
God
thanke
you
:
I
doe
not
forget
my
eating
for
speaking
,
and
therefore
I
thinke
it
better
,
presenty
to
serue
you
with
the
history
you
demand
,
that
if
it
be
vnsauoury
,
you
may
feele
it
lesse
,
taking
it
with
other
meates
.
The
history
is
this
,
taken
from
hand
to
hand
in
Normandy
.
S.
Iulian
,
to
whome
he
had
alwayes
beene
deuout
,
and
made
a
vow
to
build
him
a
chappel
,
if
by
his
intercession
and
prayers
God
would
deliuer
him
from
this
distresse
,
and
therupon
he
slept
;
and
after
a
while
he
waked
,
and
thinking
he
had
beene
still
in
his
cage
,
where
he
expected
death
,
he
found
himselfe
in
the
midst
of
a
forrest
in
his
cloathes
without
his
chaines
.
At
the
first
he
thought
it
had
beene
a
dreame
,
and
that
verily
he
was
in
prison
,
which
happeneth
oftentimes
in
cases
which
be
strange
,
and
beyond
our
fayth
and
hope
;
as
appeareth
in
S.
Peter
,
who
being
indeed
brought
out
of
a
close
prison
by
an
Angell
,
Sir
Lazarus
,
sayth
he
,
leaue
not
our
eares
empty
.
This
is
to
keep
backe
the
hart
of
the
history
,
and
to
take
away
our
meate
when
you
haue
made
vs
hungry
.
I
pray
you
for
all
the
company
to
tell
it
out
.
Heare
then
(
quoth
Lazarus
)
seeing
you
will
haue
it
so
:
he
went
streight
to
the
castle
,
where
he
saw
a
great
number
of
gentlemen
that
met
there
that
day
:
he
addressed
himselfe
to
the
Porter
,
and
told
him
that
he
much
desired
to
speake
with
Madame
:
the
Porter
asked
what
he
would
haue
;
I
desire
to
speake
with
her selfe
(
quoth
he
)
about
a
matter
of
importance
.
It
will
be
hard
,
sayth
the
Porter
to
speake
with
her
,
for
she
is
presently
to
goe
to
Masse
,
to
receaue
the
benediction
of
her
mariage
:
the
good
gentleman
was
much
amazed
at
this
&
insisted
the
more
earnestly
to
speake
with
her
:
The
porter
halfe
angry
told
him
it
was
lost
labour
to
demand
it
;
yet
he
went
to
Madame
and
told
her
,
there
was
an
old
Hermit
at
the
gate
,
who
desired
to
speake
one
word
with
her
.
This
Lady
was
vertuous
,
and
a
great
almes
giuer
,
and
who
had
mourned
for
her
husband
all
the
tyme
of
his
seauen
yeares
absence
,
and
by
the
aduice
of
her
friends
,
who
thought
certainly
he
was
dead
,
was
in
a
sort
constrained
to
consent
to
this
second
mariage
.
She
thinking
that
this
Hermit
would
speake
with
her
to
demaund
an
almes
,
commaunded
her
steward
to
giue
him
a
good
one
,
aduertising
him
that
if
he
had
any
things
els
to
say
,
he
should
tel
it
him
.
He
brought
it
him
,
to
whome
the
old
man
sayd
,
it
is
not
almes
I
desire
,
I
pray
you
tell
Madame
once
agayne
,
that
it
is
necessary
that
I
speake
a
word
with
her
,
before
she
go
to
Masse
,
and
if
you
can
persuade
her
to
heare
me
,
you
shall
performe
the
part
of
a
faythfull
seruant
.
The
steward
apprehended
something
at
these
wordes
,
and
went
vp
ag●ine
and
sayd
:
Madame
he
would
but
one
word
with
you
,
and
he
saith
it
is
necessary
that
you
take
it
from
his
owne
mouth
before
Masse
.
My
opinion
Madame
is
,
that
you
do
so
,
and
enter
into
the
low
hall
to
heare
him
;
what
can
you
tell
?
Perhaps
he
may
giue
you
some
aduice
about
your
affayres
,
or
bring
you
some
certaine
newes
of
Monsieurs
death
,
or
of
his
last
will
and
testament
.
She
belieued
him
and
descended
into
the
hall
,
and
stood
to
a
window
alone
.
The
good
old
man
leasurely
passed
through
the
midst
of
the
court
and
company
,
euery
man
looking
and
wondering
at
him
;
for
they
saw
an
old
man
,
leane
,
and
diffigured
,
his
haire
all
white
,
and
beard
long
and
ill
kembed
,
clad
with
an
ill
fauoured
old
rugge
gowne
of
the
Turkish
fashion
:
He
presented
himselfe
to
Madame
attired
in
her
wedding
apparell
,
and
making
a
low
reuerence
vnto
her
sayd
:
Madame
I
come
from
Turky
,
where
I
haue
sometims
seene
one
called
Monsieur
Bagueuille
,
as
I
vnderstand
,
Lord
of
this
place
,
and
hertofore
your
husband
,
who
was
taken
prisoner
,
seauen
yeares
since
in
Hungary
,
when
the
Fenchmen
were
defeated
.
I
know
that
he
hath
long
expected
his
ransome
and
that
he
hath
suffered
much
misery
,
haue
you
not
heard
any
newes
of
him
within
this
yeare
?
She
answered
,
Alas
my
good
friend
,
know
you
that
we
neuer
had
eyther
letter
or
message
from
him
this
seauen
years
since
he
parted
hence
,
which
maketh
vs
belieue
that
he
is
dead
,
neither
should
there
haue
wanted
gold
or
siluer
to
haue
redeemed
him
,
if
we
could
haue
knowne
where
he
had
been
;
&
I
would
to
God
,
he
had
followed
my
counsell
whome
he
loued
so
dearely
,
and
of
whome
he
was
loued
againe
,
as
much
as
euer
wife
loued
husband
;
the
good
Syr
,
I
wisse
,
had
now
beene
aliue
,
and
had
not
endured
so
much
paine
,
as
I
imagine
he
did
suffer
,
&
I
haue
lamented
for
,
and
my
condition
had
not
beene
so
pittifull
by
his
afflictions
and
myne
owne
,
and
she
began
to
weep
;
but
good
Father
do
you
know
any
thing
of
him
:
I
suppose
you
did
not
desire
speake
with
me
for
nothing
.
The
good
Syr
seing
by
the
countenance
and
wordes
of
his
wife
that
he
was
yet
vnknowne
,
answered
;
if
I
should
let
you
see
him
,
could
you
know
him
?
As
she
changed
colour
(
for
this
word
went
to
her
hart
)
he
vsed
his
familiar
language
,
and
sayd
to
her
:
Mamy
doe
you
not
know
Bagueuille
your
husband
and
this
halfe
ring
?
&
therewith
he
presented
her
with
the
half
of
the
ring
which
they
had
diuided
.
The
Lady
seeing
this
gage
&
fastening
her
eyes
attentiuely
vpon
the
man
,
and
aduising
well
,
she
remembred
the
figure
of
his
countenance
,
and
the
sound
of
his
voyce
,
and
casting
herself
vpon
his
necke
with
teares
:
O
my
Lord
and
husband
(
quoth
she
)
&
therewith
she
s●unded
;
he
though
but
weake
yet
held
her
vp
The
Steward
and
the
seruitours
,
who
from
the
lower
part
of
the
hall
did
see
them
talke
,
without
hearing
what
they
sayd
,
seeing
this
ioy
and
entertainment
,
ranne
presently
vnto
them
,
and
straight
did
acknowledge
their
old
maister
,
&
in
an
instant
all
the
Castle
sounded
of
the
rumour
of
this
newes
,
and
his
vnexpected
returne
.
Lazarus
being
come
thus
farre
in
his
history
,
he
looked
vpon
Dom-Prior
:
Lo
Father
,
sayth
he
,
I
haue
serued
you
with
all
that
is
in
my
budget
,
will
you
that
I
should
recite
also
the
astonishment
of
the
new
bridegroome
,
newly
espoused
to
this
Lady
,
the
ioy
and
admiration
of
all
the
kinsfolks
and
the
old
seruants
,
and
that
I
dresse
you
in
this
religious
house
,
where
you
eate
no
flesh
,
a
mariage
feast
of
fish
,
and
finally
that
I
trouble
you
any
farther
,
with
superfluous
&
ill
seasoned
meates
?
Syr
Lazarus
(
quoth
Dom-Prior
)
the
meate
you
haue
giuen
vs
is
very
pleasant
,
and
sweet
,
and
so
well
dressed
,
that
it
whetteth
the
stomacke
to
those
that
eate
,
and
filleth
without
glutting
;
but
it
seemeth
you
desire
to
be
serued
no
more
with
ours
,
for
you
eate
nothing
.
I
will
add
this
yet
,
quoth
Lazarus
,
that
this
Syr
built
the
Chappell
,
which
he
vowed
to
S.
Iulian
,
&
died
soone
after
in
good
peace
,
where
his
beard
and
perruque
remayned
a
long
tyme
,
hanging
in
the
roofe
of
the
same
Chappell
,
as
an
honourable
memory
,
and
hath
beene
seene
of
diuers
not
40.
yeares
since
;
&
I
know
not
if
they
be
there
still
.
As
he
sayd
this
,
came
in
the
seruitours
to
take
away
,
&
with
them
the
Beare
,
marching
right
vpon
his
two
hinder
feete
,
and
carying
in
his
forfeete
a
great
basketh
.
Euery
man
began
to
laugh
,
to
see
the
poore
beast
do
such
seruice
,
as
his
companions
in
the
wood
are
not
wont
to
do
:
when
the
cloth
was
taken
away
and
grace
sayd
,
euery
man
rose
.
Lazarus
tooke
his
leaue
of
Gratian
,
and
exhorted
him
to
haue
good
courage
,
commending
himselfe
vnto
his
prayers
.
Gratian
thanked
him
with
all
his
hart
,
and
recommended
himselfe
to
his
prayers
,
shewing
a
great
trust
,
and
confidence
in
God
.
Dom-Prior
led
Lazarus
&
his
company
to
their
chamber
where
they
would
not
suffer
their
feete
to
be
washed
,
and
so
he
left
them
with
his
blessing
.
They
made
their
examen
of
conscience
,
sayd
the
Litanies
,
and
tooke
the
subiect
of
their
morning
meditation
,
which
was
in
three
points
.
-
1.
Of
the
descent
of
our
Sauiour
to
hell
.
-
2.
Of
his
Resurrection
.
-
3.
How
he
appeared
first
to
his
Mother
.
After
each
one
betooke
himselfe
to
his
bed
.
Theodosius
and
Vincent
were
streight
asleepe
:
But
Lazarus
could
do
nothing
but
thinke
of
Sir
Gratians
good
fortune
,
and
the
fauour
of
God
towards
him
.
O
Gratian
,
sayth
he
,
how
happy
a
merchant
art
thou
,
The
eight
and
thirtith
day
,
and
the
eight
of
his
returne
.
A
Meditation
of
the
Descent
of
our
Sauiour
into
Hell
,
and
of
his
Resurrection
.
CHAP.
XX.
A
LIT●E
after
the
Religious
had
begunne
Mattins
about
midnight
,
the
Pilgrims
hauing
examined
their
conscience
,
and
resumed
the
memory
of
their
meditation
went
to
the
Church
into
a
chappell
,
where
they
had
marked
the
day
before
the
picture
of
our
Sauiours
descent
into
hell
and
of
his
Resurrection
,
very
deuoutly
represented
,
euery
one
set
himselfe
to
his
Meditation
.
Vpon
the
first
point
Lazarus
remembred
the
prophecy
which
sayth
in
the
person
of
our
Sauiour
:
I
will
penetrate
the
lower
partes
of
the
earth
,
and
will
looke
vpon
those
that
sleepe
,
&
on
all
those
that
hope
in
our
Lord
:
In
which
words
he
marked
three
different
places
of
soules
,
which
our
Sauiour
did
penetrate
,
accomplishing
this
prophecy
:
the
first
was
the
bosome
of
Abraham
,
where
were
assembled
in
repose
the
soules
of
the
iust
:
the
second
Purgatory
,
The
first
Borne
amongst
the
dead
;
Vlisses
,
Hercules
,
and
other
heroicall
fellowes
to
haue
gone
and
returned
from
Hell
,
O
death
,
I
will
be
thy
death
:
O
Hell
,
I
will
by
thy
consumer
.
Vpon
the
3.
point
Lazarus
noted
that
our
Sauiour
being
risen
againe
,
shewed
himselfe
first
to
his
most
honourable
Mother
.
O
sweet
Iesus
(
quoth
Lazarus
)
what
ioy
didst
thou
bring
to
thy
desolate
mother
,
shewing
her
vpon
that
fayre
Sonday
the
glory
and
brightnes
of
thy
body
,
which
she
had
seene
the
friday
before
so
vnworthily
hanled
in
the
conflict
of
the
Crosse
!
What
consolation
feltst
thou
,
O
glorious
Virgin
,
seeing
thy
well
beloued
returne
victorious
from
Hell
and
his
graue
,
clothed
with
immortall
glory
,
and
carying
with
him
that
noble
spoile
,
the
soules
of
his
Elect
!
1.
Of
the
first
Resurrection
.
2.
A
horrible
Spectacle
.
CHAP.
XXI
.
THIS
was
the
Meditation
of
Lazarus
.
Theodosius
and
Vincent
ended
at
the
same
tyme
,
and
hauing
heard
Masse
,
Aue
Maria.
Theodosius
followed
with
Vincent
,
saying
another
:
Lazarus
began
againe
and
continued
praying
ouer
the
beads
in
turne
,
as
those
that
sing
in
the
quire
,
or
recite
their
houres
.
This
being
done
they
began
to
discourse
of
the
spirituall
resurrection
of
man
,
to
the
which
S.
Paul
exhorteth
Christians
,
after
the
similitude
of
the
resurrection
of
our
Sauiour
,
As
our
Sauiour
is
risen
from
the
dead
,
by
the
glory
of
his
Father
;
so
let
vs
walk
also
in
the
newnes
of
life
.
Where
the
Apostle
meaneth
that
the
glorious
Resurrection
of
our
Sauiour
doth
teach
vs
a
spirituall
resurrection
,
S.
Iohn
calleth
the
first
resurrection
,
necessary
to
all
those
,
who
will
be
partaker
of
the
second
,
Vincent
demaunded
of
Lazarus
,
what
shall
be
the
qualities
of
the
bodies
of
the
iust
being
risen
againe
?
Lazarus
answered
him
,
that
neither
tongues
of
men
or
Angells
were
sufficient
to
expresse
the
glorious
beauty
and
qualities
,
which
God
shall
bestow
vpon
the
bodies
of
the
blessed
:
yet
the
Christian
Schoole
doth
teach
vs
in
generall
,
that
these
bodies
shall
be
endewed
with
foure
speciall
and
principall
qualities
,
of
brightnes
,
agility
,
impassibility
,
and
subtility
,
and
that
whatsoeuer
is
goodly
or
beautifull
dispersed
among
all
other
naturall
bodies
,
as
heauens
,
starres
,
stones
,
plants
,
birds
,
beasts
,
fishes
,
should
be
assembled
&
meete
all
in
the
body
of
man
.
For
as
in
the
Creation
God
made
in
him
an
abridgment
of
all
nature
,
so
shall
he
in
their
bodies
risen
againe
make
an
abridgment
of
al
the
corporal
beauties
of
the
same
nature
.
Theodosius
hearing
this
discourse
of
Lazarus
,
Alas
(
saith
he
sighing
)
if
men
thought
of
this
Resurrection
,
what
would
they
not
doe
to
obtaine
it
?
And
if
they
make
so
great
account
of
goodly
and
braue
apparell
,
and
of
wearing
ornaments
which
adorne
the
body
,
and
yet
belong
not
vnto
the
body
,
how
should
they
esteem
the
glorious
array
of
this
future
Resurrection
,
which
shall
be
infinitely
more
beautifull
,
which
shall
be
proper
,
and
affects
to
the
body
,
and
shall
last
for
all
eternity
.
These
and
such
like
were
their
discourses
from
morning
vntill
noone
,
about
which
tyme
they
arriued
at
a
little
village
,
and
lay
at
the
signe
of
the
Sunne
,
where
after
they
had
examined
their
conscience
,
they
made
a
light
dinner
,
and
learned
of
their
host
that
they
might
easily
reach
to
Florée
to
bed
,
which
was
three
leagues
off
,
but
if
they
would
make
hast
,
and
reach
Bastide
a
league
further
,
they
should
find
better
lodging
.
So
they
departed
an
houre
after
noone
,
and
hauing
kept
the
high
roade
way
,
for
one
league
,
they
met
three
horsemen
mightily
scared
;
who
sayd
:
My
friends
whither
go
you
?
Lazarus
answered
,
to
Florée
:
and
which
way
goe
goe
you
,
replied
they
?
You
cast
your selues
into
the
wolues
mouths
,
for
all
this
way
is
full
of
theeues
,
within
these
two
dayes
descended
from
the
mountaynes
;
and
they
spare
neyther
pu●se
nor
life
of
passengers
,
and
we
missed
their
fingers
very
narrowly
.
For
their
purses
(
quoth
Lazarus
)
Pilgrims
feare
not
theeues
much
,
but
we
would
not
hazard
our
liues
to
no
purpose
,
therefore
we
pray
you
tell
vs
the
best
way
to
escape
them
:
they
answered
that
they
must
turne
a
little
on
the
right
hand
,
and
take
a
path
that
leadeth
streight
to
Florée
,
and
shewed
them
the
place
to
their
eyes
:
the
Pilgrims
belieued
them
,
and
sought
the
path
,
and
hauing
gone
therin
about
a
league
,
towards
4.
of
the
clocke
,
they
entred
into
a
high
wood
,
and
saw
hard
by
foure
great
Wolues
,
running
all
frighted
,
as
if
they
had
had
at
their
taile
a
kennell
of
hounds
;
they
went
on
notwithstanding
,
and
being
entred
a
little
further
,
they
heard
a
mans
voyce
which
seemed
to
found
from
farre
towards
the
west
:
Vincent
sayd
they
were
hunters
;
but
Theodosius
who
had
better
marked
it
,
sayd
that
he
thought
rather
that
it
was
too
weake
and
feeble
:
so
they
stayd
a
while
to
listen
,
and
they
heard
the
voyce
more
distinctly
,
and
it
seemed
to
them
the
voyce
of
a
man
,
complaining
and
crying
for
help
:
Is
it
not
perhaps
(
quoth
Theodosius
)
some
body
that
is
assaulted
by
wolues
,
and
findeth
himselfe
pressed
?
It
may
be
(
quoth
Lazarus
)
let
vs
harken
neerer
,
and
approching
they
heard
one
distinctly
and
often
cry
out
,
O
God
,
and
our
glorious
Virgin
help
me
:
Then
(
quoth
Lazarus
)
it
is
some
without
doubt
in
danger
,
let
vs
go
to
him
.
Theodosius
went
first
,
&
first
saw
20.
paces
off
,
Syr
Theodosius
,
my
good
friend
(
sayth
he
)
what
prouidence
of
God
,
hath
brought
you
to
this
place
in
so
good
tyme
to
helpe
me
?
Theodosius
meruailing
beheld
him
,
and
saw
it
was
Tristram
,
&
imbracing
him
sayd
,
O
my
good
friend
Tristram
,
I
blesse
God
and
the
Blessed
Virgin
,
who
haue
directed
our
wayes
hither
,
to
do
you
the
seruice
of
a
friend
in
so
great
necessity
.
Lazarus
and
Vincent
admired
the
great
prouidence
of
God
,
in
prouiding
help
for
those
that
seeke
him
,
and
could
not
imagine
how
a
man
so
bound
,
should
get
the
wolfe
by
the
foote
,
and
all
foure
were
amazed
at
this
meeting
,
&
the
wolfe
most
of
all
.
When
Tristram
was
loosed
Theodosius
cast
his
cloke
about
his
shoulders
,
and
hauing
learned
of
him
that
a
small
league
of
,
there
was
a
poore
labourers
house
called
Maison-seul
,
where
Pilgrimes
did
sometimes
lodge
,
they
went
thither
to
bed
,
but
Vincent
remembred
himselfe
,
that
to
lead
the
wolfe
the
more
surely
,
he
must
put
a
gagge
in
his
mouth
,
which
they
did
,
couching
him
vpon
the
earth
,
&
opening
his
mouth
by
force
,
fastening
his
necke
to
the
ground
,
with
a
forke
they
had
made
of
an
oaken
bow
,
and
put
also
a
rope
about
his
necke
,
and
so
went
towards
Maison-seul
,
all
ioyfull
sauing
the
wolfe
,
who
was
not
accustomed
to
carry
such
morsells
in
his
mouth
,
not
be
led
in
a
string
.
The
labourer
was
returned
an
houre
before
with
his
family
from
a
village
by
,
where
they
had
heard
Euensonge
,
and
was
in
a
little
orchard
looking
vpon
certaine
graffs
,
and
seeing
the
Pilgrims
,
he
came
out
streight
to
entertaine
them
,
persuading
himselfe
that
they
went
to
ly
there
that
night
;
and
when
he
saw
the
wolfe
gagged
,
&
a
cord
about
his
necke
;
Gallant
(
quoth
he
)
you
are
not
thus
dressed
for
your
good
deedes
.
The
children
&
seruants
ranne
out
of
the
house
to
behold
this
beast
,
who
kept
silence
with
great
modesty
,
but
aboue
all
it
was
good
sport
to
see
the
intertainement
with
which
the
labourers
dogges
receiued
him
,
yelping
and
bauling
about
him
with
full
mouth
,
and
shewing
their
teeth
neerer
then
he
well
liked
of
,
thogh
they
durst
not
come
to
neer
by
reason
of
the
gag
which
frighted
them
.
The
labourer
endeaoured
to
appease
them
,
saying
they
must
haue
compassion
on
prisoners
,
but
he
was
faine
to
shut
him
vp
,
els
they
had
giuen
him
but
hard
intertaynement
.
The
labourer
commaunded
a
good
fire
to
be
made
in
the
hall
,
neer
vnto
two
chambers
commodious
to
lodge
Pilgrims
Theodosius
procured
of
their
host
,
necessary
apparell
for
Tristram
,
promising
to
pay
for
them
,
&
whilst
Tristram
did
accommodate
himselfe
by
the
fire
,
they
made
their
examen
of
conscience
,
and
sayd
some
prayers
of
thankes-giuing
,
and
supper
being
ready
they
went
soone
to
it
,
sayd
grace
&
began
to
fall
to
their
meat
and
talke
.
Good
Tristram
did
his
part
well
,
for
he
had
eaten
nothing
all
day
,
&
told
what
fortunes
had
befallen
him
,
since
he
parted
from
Theodosius
not
with
a
continued
relation
,
but
brokenly
and
by
peece
meale
,
and
did
not
satisfy
the
eares
of
the
Pilgrims
with
counted
morsells
,
but
rather
got
them
a
stomake
and
appetite
to
vnderstand
the
whole
;
therefore
when
they
had
supped
&
thanked
God
,
Theodosius
as
most
familiar
with
him
sayd
;
Friend
Tristram
,
I
pray
you
tell
vs
at
length
what
hath
happened
to
you
and
your
companions
since
Munday
last
,
Surely
(
quoth
Lazarus
)
it
is
notable
,
and
declareth
a
great
fauour
of
God
towards
you
,
hauing
deliuered
you
from
so
eminent
a
danger
,
&
towards
vs
also
,
hauing
brought
vs
vnto
this
wood
,
to
contribute
our
diligence
to
your
deliuerance
;
and
Theodosius
especially
must
fynde
himselfe
greatly
bound
to
Almighty
God
,
that
his
prayers
(
which
I
know
he
hath
made
for
you
euer
since
he
knew
you
first
)
haue
obtained
for
you
this
present
mercy
.
Truly
(
quoth
Theodosius
)
he
bound
me
by
his
friendship
to
pray
for
him
,
which
I
haue
done
,
and
will
continue
,
and
render
vnto
God
immortall
thankes
for
this
benefit
;
and
you
Syr
Tristram
,
shall
fill
vp
my
ioy
and
my
companions
,
when
we
shall
vnderstand
that
you
haue
happily
performed
your
vow
which
you
made
to
the
B.
Virgin
,
and
put
in
execution
your
designement
of
leauing
the
vanity
of
the
world
,
as
you
signifyed
vnto
me
,
at
the
great
ruinous
house
where
I
was
your
prisoner
,
&
I
do
heerto
summon
you
,
&
coniure
you
in
his
name
,
who
made
you
to
serue
him
,
and
to
make
you
heire
of
his
glory
;
I
coniure
you
by
your
owne
good
,
&
by
the
friendship
you
beare
me
.
Tristram
thanked
him
most
hartily
,
and
sayd
;
Sir
Theodosius
,
I
haue
a
good
desire
to
performe
point
by
point
what
I
haue
purposed
.
And
I
haue
such
hope
in
the
helpe
of
the
glorious
Virgin
,
whome
I
serue
,
(
alas
what
say
I
?
)
at
least
whome
I
desire
to
serue
,
that
she
will
obtaine
me
the
grace
,
to
attaine
my
desire
:
Your
prayers
will
help
me
much
,
and
I
shall
haue
an
immortall
band
to
pray
vnto
the
diuine
bounty
,
to
render
you
a
worthy
recompence
of
his
owne
hand
,
for
the
benefits
which
he
hath
giuen
me
by
yours
:
Thus
they
passed
the
euening
;
after
they
retyred
themselues
to
one
of
the
chambers
,
where
they
said
Litanies
togeather
,
after
which
Tristram
was
caryed
to
his
bed
in
another
chamber
,
where
he
slept
quickly
.
The
Pilgrims
made
their
examen
,
and
tooke
the
subiect
and
points
of
their
morning
Meditation
:
The
subiect
was
the
life
of
the
glorious
Virgin
after
the
Ascension
of
our
Sauiour
into
heauen
,
in
these
points
.
-
1.
Wherefore
she
liued
after
our
Sauiours
Ascension
.
-
2.
Of
the
profit
she
brought
vnto
the
Church
of
God
.
-
3.
Of
her
death
.
The
nine
and
thirtith
day
,
and
the
ninth
of
his
Returne
.
Of
the
Life
and
conuersation
of
the
B.
Virgin
after
the
Ascension
of
our
Sauiour
,
and
of
her
death
.
CHAP.
XXII
.
AT
three
a
clocke
in
the
morning
when
no
body
was
vp
sauing
some
seruants
that
went
to
labour
,
the
Pilgrims
began
their
meditation
a
part
.
Lazarus
the
first
in
feruour
and
heat
of
spirit
began
in
admiration
,
wondering
that
our
Sauiour
ascended
into
heauen
,
and
left
his
glorious
mother
amongst
mortall
men
,
seeing
he
knew
well
that
she
should
be
in
continuall
griefe
for
his
absence
,
and
longing
for
his
presence
,
and
that
she
desired
nothing
more
,
then
to
go
out
of
this
vale
of
miseries
,
and
to
be
with
him
,
and
there
was
not
any
creature
,
more
worthy
of
heauen
,
and
of
his
company
then
she
was
.
But
the
heauenly
light
shewed
vnto
him
in
the
progresse
of
his
meditation
,
that
the
Almighty
,
and
all
wise
Sonne
of
God
,
did
herein
shew
a
singular
prouidence
,
for
the
good
of
his
most
honourable
mother
,
and
of
all
his
whole
Church
;
for
if
the
scripture
reporteth
that
for
a
great
fauour
which
is
sayd
of
the
lust
,
that
God
hath
honoured
him
in
making
him
labour
,
and
hath
accomplished
his
trauailes
,
this
was
a
speciall
prerogatiue
,
and
a
great
honour
which
our
Sauiour
did
to
his
mother
to
leaue
her
somtime
after
him
in
this
life
,
therin
to
shew
&
employ
her
vertues
,
S.
Luke
,
Marie
kept
all
these
things
in
her
hart
:
Signifying
(
as
an
ancient
Doctor
sayth
)
that
she
had
diligently
noted
the
mysteries
she
had
seene
,
to
reueale
them
in
due
tyme
,
and
that
what
he
had
written
,
he
had
drawne
out
of
the
mine
&
treasury
of
the
Virgins
hart
,
who
was
Secretary
and
of
priuy
Councell
to
the
meruayles
of
God
.
And
as
God
hath
giuen
at
diues
tymes
holy
women
,
to
magnify
his
greatnes
in
them
,
and
to
succour
his
people
,
as
a
Debora
to
counsell
and
conduct
the
armies
of
Israell
,
a
Iudith
to
encounter
with
the
great
Tyrant
,
an
Hester
to
winne
the
King
,
and
oppose
herselfe
against
the
enemies
of
his
people
,
&
also
among
the
heathens
diuers
Sibilles
,
women
eminent
in
knowledge
,
&
in
the
gift
of
prophecy
,
to
instruct
the
ignorant
of
the
mysteries
of
the
Sauiour
of
the
world
;
so
he
left
in
his
bodily
absence
this
his
heauenly
mother
,
to
be
a
Debora
,
a
Iudith
,
a
Hester
,
and
the
Prophetesse
of
the
Christians
,
the
refuge
of
the
afflicted
,
the
booke
of
the
doctours
,
the
strength
of
the
faintharted
,
the
force
of
those
that
fight
,
and
f
nally
to
be
a
Regent
in
the
beginning
of
the
spirituall
kingdome
of
her
Son
,
&
by
the
accord
of
her
diuine
contemplations
&
actions
,
to
giue
a
modell
and
patterne
of
the
contemplatiue
&
act
ue
life
,
of
the
Apostolicall
&
perfect
Christian
way
,
She
liued
then
many
yeares
after
the
Ascension
of
our
Sauiour
,
10.
after
the
opinion
of
some
,
and
21.
in
the
opinion
of
others
,
but
the
common
tradition
is
foureteene
.
S.
Iohn
the
Euangelist
,
&
whither
the
Apostles
dispersed
through
diuers
partes
of
the
world
by
the
power
of
God
were
assembled
togeather
,
and
with
them
diuers
other
holy
men
,
amongst
whome
was
S.
Denu
the
Arcopagite
,
the
Apostle
of
France
,
in
this
last
period
,
to
assist
the
Mother
of
his
maister
,
and
to
do
her
obsequies
,
Almighty
God
honouring
with
the
presence
of
the
principall
lights
of
his
Church
,
the
deposition
of
that
Virgin
,
who
had
brought
forth
the
Sauiour
of
the
world
,
And
heere
Lazarus
,
as
if
he
had
beene
present
in
this
noble
company
,
and
had
beheld
with
his
owne
eyes
,
this
heauenly
starre
ready
to
leaue
the
body
,
and
take
her
slight
into
heauen
,
made
this
Apostrophe
,
saying
.
O
my
good
Aduocate
,
O
faythfull
Aduocate
of
all
mortall
men
,
who
in
verity
will
call
vpon
thee
,
I
call
vnto
thee
from
the
bottome
of
my
hart
,
and
coniure
thee
by
the
great
name
of
him
who
made
thee
great
,
that
it
would
please
thee
to
succour
thy
poore
suppliant
from
thy
throne
of
glory
,
wherof
thou
goest
now
to
take
possession
at
the
hand
of
thy
Allmighty
Sonne
.
Obtayne
of
him
for
me
,
O
puissant
Virgin
,
what
I
demand
of
thee
,
not
gold
,
nor
siluer
,
nor
pleasures
,
nor
delights
,
not
renowne
or
glory
of
this
life
,
nor
any
other
gift
of
this
mortall
world
:
this
is
not
the
subiect
of
my
suite
,
O
sacred
Virgin
,
but
a
feruent
loue
to
his
holy
seruice
,
a
continuall
exercise
in
his
holy
loue
,
a
resolute
courage
to
suffer
for
his
name
,
a
constant
perseuerance
in
good
workes
vnto
the
last
breath
of
my
lyfe
,
that
my
death
may
be
of
those
that
are
precious
in
the
sight
of
his
Maiesty
.
Diuers
Farewells
.
2.
A
hunting
.
3.
A
supper
.
4.
A
knight
saued
:
&
a
Priest
carying
his
bowells
in
his
hand
.
5.
A
spirituall
discourse
of
hunting
.
6.
Of
hauking
.
CHAP.
XXIII
.
THVS
prayed
Lazarus
,
sighing
and
weeping
;
Theodosius
and
Vincent
ended
at
the
same
tyme
,
and
with
the
like
affections
.
Straight
after
they
went
to
bid
Tristram
good
morrow
,
and
whilst
he
made
himselfe
ready
,
Lazarus
got
a
breakfast
ready
.
After
Tristram
had
sayd
a
few
prayers
they
brake
their
fast
togeather
,
and
had
quickly
done
,
for
it
was
too
early
to
eate
much
.
Vincent
payd
their
host
for
all
&
for
euery
body
.
Theodosius
calling
Tristram
a
part
,
and
taking
his
leaue
of
him
;
Vincent
.
Lazarus
put
about
his
necke
a
payre
of
beades
like
a
scarfe
for
a
noble
chayne
,
and
gaue
him
three
crownes
,
the
better
halfe
of
their
Viaticum
.
Tristram
tooke
the
beades
as
an
honourable
present
,
but
he
refused
the
mony
,
saying
that
it
appertained
not
to
Pilgrims
to
giue
almes
,
and
seeing
he
was
a
Pilgrime
he
would
begge
.
At
least
(
quoth
Lazarus
)
Pilgrims
may
take
it
,
when
it
is
giuen
them
,
and
therfore
you
should
not
refuse
it
at
our
hands
.
Take
it
further
,
addeth
Theodosius
,
in
title
of
necessity
,
for
you
are
not
only
a
Pilgrime
,
but
a
spoiled
Pilgrime
:
Tristram
reaching
forth
his
hand
,
well
then
(
quoth
he
)
now
I
beginne
to
be
a
hardy
Pilgrime
,
&
tooke
it
.
The
host
also
moued
with
compassion
offered
his
almes
,
and
gaue
him
a
lether
bagg
to
put
his
small
moueables
in
,
and
three
manchets
,
a
little
cheese
,
&
a
Pilgrims
staffe
which
he
had
carried
once
before
to
Loreto
,
with
a
litle
botle
;
&
so
Tristram
found
himselfe
in
an
instant
armed
for
a
Pilgrim
at
all
points
.
The
wolf
they
brought
remayned
prisoner
with
the
Loste
,
vntill
he
could
pay
his
ransome
;
They
imbraced
agayne
,
and
taking
a
long
farewell
followed
euery
man
his
way
.
Tristram
towards
Italy
for
Loreto
,
and
the
Pilgrimes
into
France
,
to
which
they
had
but
three
houres
iourney
,
and
but
one
dayes
iourney
to
the
house
of
Lazarus
Father
.
Marching
thus
couragiously
they
came
about
noone
to
a
little
house
at
the
entry
of
a
Forrest
,
in
the
which
being
a
little
refreshed
they
continued
their
way
through
the
same
forrest
,
&
hauing
entred
about
a
mile
,
they
saw
a
Hart
run
a
great
pace
without
any
body
following
,
and
but
halfe
his
head
,
the
want
whereof
made
him
both
ashamed
and
feareful
,
as
fynding
himself
disarmed
:
halfe
a
league
off
they
heard
certaine
hallowings
&
gallopings
of
hunters
,
mingled
with
the
cries
of
dogges
,
which
made
them
vnderstand
the
cause
why
this
Hart
dislodged
hold
so
out
of
season
,
and
before
he
had
cast
his
whole
head
and
renewed
his
hornes
.
Passing
a
little
further
they
saw
a
great
kennell
of
hounds
,
and
many
set
in
relayes
in
diuers
stations
,
and
they
knew
by
the
company
and
attendance
,
that
it
was
some
great
Lord
that
hunted
,
coniecturing
that
it
was
the
Marquesse
of
that
country
there
,
a
Lord
very
courteous
and
Catholike
,
(
although
he
was
beset
with
diuers
of
the
pretented
Reformation
)
and
singularly
deuout
to
the
B.
Virgin
,
and
charitable
towards
the
poore
.
He
had
three
sonnes
meruaislously
well
bred
,
&
brought
vp
to
all
sorts
of
honest
exercise
,
namely
of
armes
&
of
hunting
:
The
yongest
was
gone
to
the
bath
with
the
Lady
Marquesse
his
mother
;
the
eldest
who
was
called
the
Vicount
,
remained
in
the
Castle
to
dispatch
some
matters
with
the
Abbot
of
S.
Leo
his
vnckle
:
his
yonger
brother
,
who
was
called
the
Baron
,
being
about
twenty
yeares
of
age
accompanied
his
Father
.
He
was
a
gentleman
of
excellent
personage
,
&
of
more
excellent
spirit
,
hauing
beene
of
long
time
inclined
to
serue
God
,
in
a
religious
estate
,
though
euery
man
iudged
him
more
fit
for
the
warre
,
and
for
the
world
.
The
beastes
that
were
chaced
in
this
hunting
,
were
principally
two
great
wild
bores
,
the
one
whereof
was
liuely
pursued
by
the
dogs
,
the
other
hauing
escaped
gayned
ground
whilst
his
companion
busied
both
dogs
and
hunters
.
The
Baron
went
a
side
out
from
the
company
,
without
being
perceiued
,
and
driuen
with
a
youthfull
heat
,
set
himselfe
to
follow
at
the
heeles
of
the
bore
escaped
,
with
his
sword
in
his
hand
:
he
was
mounted
vpon
a
double
curtall
,
&
encountred
the
beast
iust
by
the
way
where
the
Pilgrims
passed
,
and
seeking
his
aduantage
going
about
the
bore
,
he
strake
him
on
the
left
legge
,
meaning
to
haue
striken
him
on
the
right
side
without
danger
of
his
horse
.
The
bore
turning
himselfe
to
the
right
side
of
the
horse
whence
he
found
that
he
was
striken
,
gaue
him
such
blowes
within
the
belly
,
with
such
a
fury
,
that
he
burst
againe
,
the
horse
fell
downe
streight
,
and
the
Baron
vnder
him
,
the
bore
rushed
to
haue
killed
him
,
had
not
Lazarus
&
his
companions
run
quickly
(
for
they
thought
it
was
an
office
of
necessary
charity
)
who
with
their
staues
enuironed
the
beast
,
and
Lazarus
so
watched
him
,
that
he
stroke
him
to
the
hart
a
deadly
wound
with
the
pike
of
his
staffe
,
and
sent
him
fifty
paces
off
to
dye
:
they
lifted
the
yong
gentleman
from
vnder
his
horse
,
and
found
he
had
no
hurte
.
He
beheld
with
a
very
attentiue
and
gracious
eye
the
Pilgrims
and
especially
Lazarus
,
and
could
not
forbeare
to
imbrace
him
,
saying
,
My
good
friend
Pilgrime
,
next
vnto
God
I
owe
vnto
you
my
life
Lazarus
answered
,
God
be
blessed
Sir
,
al
goeth
well
,
seeing
there
is
nothing
lost
but
the
horse
.
In
the
meane
tyme
diuers
of
the
company
that
missed
their
yong
maister
,
came
to
the
place
,
and
seeing
his
horse
lye
dead
,
they
set
him
vp
vpon
another
;
and
the
Pilgrims
did
steale
away
the
Baron
not
perceiuing
being
compassed
with
his
men
.
The
Marquesse
meruailed
what
was
become
of
his
people
,
and
knew
nothing
of
the
daunger
his
sonne
had
incurred
.
As
he
went
this
way
and
that
way
,
he
met
a
poore
country
fellow
with
a
staffe
in
his
hand
.
Friend
(
quoth
he
)
thou
shalt
do
well
to
gett
out
of
the
way
,
lest
my
dogges
do
thee
some
harme
.
Sir
(
quoth
the
poore
man
)
I
can
say
certaine
verses
of
the
seauen
psalmes
,
with
the
which
I
will
arrest
them
well
inough
:
he
had
no
sooner
sayd
so
,
but
fiue
or
sixe
great
dogs
ranne
with
open
mouth
vpon
him
:
he
got
him selfe
to
an
hedge
,
and
the
dogges
followed
him
;
he
threw
at
them
three
or
foure
stones
,
which
(
foreseeing
the
danger
)
he
had
put
in
his
bosome
;
and
strake
the
boldest
of
them
so
●ud
ly
vpon
the
breast
,
as
he
ranne
away
crying
and
howling
,
and
the
other
dogs
set
vpon
him
as
their
manner
is
,
leauing
the
poore
man
who
stirred
not
.
One
of
the
hunters
wroth
that
his
dog
was
striken
,
went
to
bumbast
the
fellow
:
but
the
Marquesse
staying
him
,
Soft
and
fayre
(
quoth
he
)
is
it
not
lawfull
for
euery
man
to
defend
himself
?
&
checking
the
poore
man
,
Good
fellow
,
quoth
he
,
are
these
the
verses
of
the
psalme
,
wherwith
you
arrest
the
doggs
?
Sir
(
quoth
he
)
I
did
say
them
,
but
I
was
forced
to
cast
two
or
three
stones
among
.
The
good
Maquesse
laughed
,
and
commaunded
them
to
looke
wel
to
the
dogs
,
that
they
did
him
no
harme
,
and
the
poore
fellow
was
very
diligent
to
get
ground
,
and
runne
out
of
the
dogs
dangers
.
The
Baron
was
returned
vnto
the
company
,
&
perceauing
that
his
Father
marked
him
,
he
sayd
;
Sir
you
see
me
mounted
vpon
a
new
horse
,
the
other
fell
downe
vnder
my
legs
,
and
told
him
how
the
matter
had
passed
,
highly
commending
the
Pilgrims
.
The
Marques
asked
where
they
w●re
,
the
Baron
thought
they
had
followed
,
but
one
answered
that
,
that
they
were
gone
on
their
way
.
O
verily
(
quoth
the
Marquesse
)
you
are
very
vngratefull
for
the
benefit
,
and
commaunded
one
of
his
Gentlemen
to
go
stay
them
at
the
Castle
in
any
sort
.
The
Castle
was
a
league
of
,
neere
vnto
a
village
where
they
did
meane
to
lye
.
The
first
bore
being
killed
,
the
hunters
followed
the
chace
of
the
second
,
to
do
as
much
to
him
,
but
they
found
him
dead
in
the
wood
,
and
a
horse
dead
by
him
.
Surely
(
quoth
the
Baron
)
this
is
of
a
blow
the
Pilgrime
gaue
him
;
I
neuer
in
my
life
saw
man
better
handle
his
sword
agaynst
a
wild
bore
,
then
this
Pilgrime
did
his
staffe
.
The
gentleman
that
was
sent
to
s●●y
them
,
found
them
by
the
Castle
in
the
high
way
:
he
had
much
a
do
to
persuade
them
;
for
Lazarus
made
difficulties
and
excuses
,
as
well
least
he
should
be
knowne
,
as
also
not
to
loose
their
liberty
for
their
deuotions
.
But
the
gentleman
told
them
that
he
had
commaundement
to
stay
them
by
force
.
Theodosius
&
Vincent
both
were
of
opinion
to
stay
,
and
so
they
went
to
the
Castle
,
and
were
brought
to
the
Abbot
the
Marquesse
his
brother
.
This
was
a
man
of
great
learning
and
of
very
good
life
.
They
kissed
his
hands
,
and
after
were
led
to
the
chappell
,
where
they
prayed
a
while
.
The
Marquesse
followed
softly
with
his
sonne
,
and
the
greatest
part
of
the
gentlemen
,
leauing
some
behind
who
had
put
their
Terriers
into
the
ground
to
bolte
a
foxe
.
He
came
about
supper
tyme
,
and
forgot
not
to
aske
for
his
Pilgrims
.
It
was
told
him
that
they
were
praying
in
the
Chappell
;
thither
he
went
,
&
hauing
said
a
Pater
noster
,
he
sayd
vnto
them
very
courteously
;
you
are
wellcome
my
friends
;
you
shall
if
it
please
you
sup
with
vs
in
the
company
of
these
yong
Gentlemen
,
&
you
shal
be
our
guests
this
night
;
this
house
hath
alwayes
one
chamber
to
spare
for
Pilgrimes
.
The
Pilgrimes
thanked
him
with
low
reuerence
,
and
Lazarus
thanking
him
for
all
,
sayd
;
Sir
we
haue
not
deserued
so
honourable
entertaynment
.
Good
Pilgrims
(
replied
the
Marquesse
)
deserue
more
then
this
,
but
you
will
haue
patience
with
vs
,
and
saying
this
,
he
perceiued
and
marked
in
their
countenance
,
certaine
shewes
of
generosity
and
nobility
,
and
in
the
speach
of
Lazarus
,
a
graue
liberty
&
sweetnes
,
and
began
in
his
hart
greatly
to
esteeme
him
,
as
also
did
all
the
company
,
and
especially
the
Baron
.
So
he
commaunded
them
to
be
conducted
to
their
chamber
,
which
was
prepared
for
them
.
Monsieur
S.
Leo
,
on
his
right
hand
,
and
by
him
Lazarus
and
his
companions
,
and
on
the
left
hand
his
Nephew
a
gentleman
of
a
good
nature
,
but
somewhat
taynted
with
ill
doctrine
;
after
him
sate
the
Vicount
,
and
the
Baron
,
and
the
rest
in
their
ran●●
about
thirty
persons
.
Neere
vnto
Vincent
by
good
fortune
,
●at
the
Tutor
of
the
Marquesse
his
Nephew
,
who
was
of
the
pretented
religion
,
calling
himselfe
Monsieur
le
Cime
,
his
proper
name
being
Moses
,
&
he
aspired
to
the
function
of
a
Minister
;
a
man
proud
of
hart
and
bold
of
speach
&
would
be
esteemed
wise
and
learned
in
euery
company
,
and
was
not
a
litle
discontent
to
see
the
Pilgrims
set
so
neere
him
at
the
table
,
and
be
so
honoured
of
the
Marquesse
:
he
also
vnwillingly
beheld
ouer
against
him
a
Doctour
of
physike
a
good
Catholike
,
and
a
good
Philosopher
,
and
skillfull
in
his
owne
science
,
who
did
not
forbeare
him
in
any
thing
.
The
Almoner
sayd
grace
,
and
euery
man
fell
to
his
meate
.
Many
discourses
were
of
hunting
of
the
Hart
,
of
the
Bore
,
of
the
Fox
,
of
the
Partridge
,
of
the
nature
of
dogge
▪
&
haukes
.
Lazarus
did
speake
litle
,
but
marked
all
without
being
amazed
or
astonished
,
and
perceiued
the
qualities
and
cariage
of
all
the
guests
,
and
especially
of
the
Tutor
,
who
had
giuen
many
girds
,
to
no
purpose
,
and
of
animosity
against
pilgrimages
;
alwayes
numbling
somewhat
,
when
they
spake
of
any
thing
concerning
the
Catholike
fayth
,
or
the
honour
of
the
B.
Virgin
.
At
the
second
course
there
were
serued
in
some
partridges
,
and
as
others
talked
amongst
themselues
,
so
he
tooke
occasion
by
this
messe
,
to
aske
Vincent
,
why
they
serued
partridges
in
,
without
their
heads
?
Vincent
perceiued
well
inough
that
he
mocked
him
,
and
had
his
answere
ready
,
but
he
thought
it
better
to
hold
his
peace
,
&
not
answere
a
word
.
Then
sayth
the
Tutor
,
this
Pilgrime
is
attentiue
to
his
businesse
:
The
Phisician
and
they
by
,
were
offended
with
his
fashion
.
He
moued
the
like
question
also
to
Theodosius
,
who
perceiuing
him
,
answered
that
Loreto
was
the
deuoutest
place
in
Christendome
.
The
Doctor
and
others
perceiuing
this
answere
of
correction
,
began
to
laugh
.
The
Tutor
felt
himselfe
touched
,
and
prepared
himselfe
to
be
quittance
;
The
Marquesse
perceiued
that
they
laughed
at
him
,
&
sayd
,
what
is
the
matter
Monsieur
le
Cime
?
Syr
(
quoth
he
)
the
gentlemen
among
cups
do
easily
take
occasion
to
laugh
:
I
demaunded
of
these
good
Pilgrims
,
who
going
about
the
country
know
all
things
,
why
partridges
are
serued
in
without
their
heads
,
the
one
answereth
me
with
silence
,
and
the
other
(
from
the
cocke
to
the
asse
,
a
poake
full
of
plummes
)
that
Loreto
is
the
deuoutest
place
of
the
world
,
and
this
Syr
is
all
the
matter
they
laugh
at
me
for
:
&
how
know
you
(
quoth
the
Marquesse
,
that
they
laugh
at
you
?
Sir
(
quoth
he
)
if
they
were
all
reasonable
creatures
,
they
had
no
cause
indeede
to
laugh
at
me
,
but
rather
at
the
answers
that
were
giuen
me
,
but
thus
are
men
made
now
an
dayes
.
Monsieur
S.
Leo
taking
the
word
,
Syr
Cime
,
sayth
he
,
to
laugh
should
not
breed
anger
among
friends
,
and
choler
is
ill
fitting
and
dangerous
at
the
table
;
you
would
not
be
sorry
,
as
it
seemeth
,
that
they
should
laugh
at
these
good
Pilgrims
if
they
had
answered
ill
,
and
perhaps
it
may
be
thought
they
laugh
at
their
good
and
pertinent
answere
;
and
how
Syr
,
sayth
the
Tutour
,
by
silence
,
or
from
the
cocke
to
the
asse
?
It
may
be
,
that
I
can
shew
you
how
(
quoth
the
Abbot
)
but
vpon
condition
that
you
promise
not
to
be
cholerike
.
Syr
(
quoth
the
Tutour
)
I
shall
take
all
in
good
part
that
shall
come
from
such
as
you
are
;
all
the
company
was
attentiue
to
heare
what
the
Abbot
would
say
:
The
first
Pilgrime
(
sayth
he
)
answered
nothing
to
your
question
,
which
in
my
opinion
,
was
because
he
thoght
it
vnprofitable
,
to
which
kind
of
questions
silence
is
the
best
answere
.
The
second
answered
you
,
that
Loreto
was
the
deuoutest
place
in
the
world
.
Monsieur
le
Cime
laughing
at
him
,
and
the
Doctour
told
him
softly
Sir
this
is
neither
silence
,
nor
from
the
cocke
to
the
Asse
,
you
may
now
be
content
,
you
haue
the
full
reckoning
.
The
Pilgrimes
made
semblance
of
nothing
.
The
Tutour
,
if
he
●d
durst
,
would
haue
shewed
in
words
that
he
was
in
high
choler
:
&
he
beganne
already
to
be
mad
,
as
well
for
the
exposition
of
the
Abbot
,
as
for
the
countenance
of
the
company
;
but
specially
for
the
word
,
his
aduersary
the
Doctour
had
cast
vpon
his
cushion
:
yet
he
could
not
refrayne
,
but
tell
him
with
a
sharp
accent
;
M.
Phisician
medle
you
with
your
Galen
,
I
pray
.
The
Marquesse
seeing
this
good
Tutour
in
payne
,
and
to
wax
red
partly
for
shame
and
partly
for
anger
,
tooke
pitty
of
him
,
and
namely
in
respect
of
his
Nephew
,
Monsieur
le
Cime
his
question
,
must
not
passe
without
an
answere
,
in
the
company
of
so
many
huntsmen
,
for
to
them
perteyneth
the
decision
thereof
.
That
is
well
sayd
,
quoth
the
Abbot
,
I
pray
you
Sir
,
that
my
nephew
may
be
the
man
,
who
passed
Knight
of
the
chace
so
lately
.
The
Marquesse
smiled
and
all
the
company
,
&
commanded
the
Baron
to
tell
his
opinion
of
the
question
proposed
.
The
Baron
without
being
any
whit
astonished
sayd
,
with
a
modest
boldenes
;
Sir
,
I
will
do
your
commandment
,
though
I
should
heere
passe
Knight
againe
,
as
I
did
before
:
but
I
would
first
desire
the
gentleman
there
(
pointing
to
Lazarus
)
who
hath
beene
in
Italy
and
diuers
others
countries
,
that
it
would
please
him
to
tell
vs
,
whether
they
serue
partridges
there
,
without
the
head
,
as
we
do
heere
in
France
?
The
Marquesse
knew
well
the
custome
of
Italy
,
for
in
his
youth
,
he
had
beene
in
diuers
countries
,
but
he
looked
vpon
Lazarus
,
as
praying
him
to
gratify
the
Baron
in
that
behalfe
,
which
Lazarus
seeing
,
sayd
smyling
.
Monsieur
Baron
feareth
not
to
put
me
to
such
an
answer
,
as
the
scholler
of
Paris
made
when
he
returned
to
his
Fathers
house
,
and
not
knowing
what
they
called
a
partridge
in
latin
(
for
that
his
Father
asked
him
)
answered
that
they
eate
no
such
birdes
in
the
Colledge
.
Shall
I
so
answere
you
Sir
,
that
Pilgrims
eate
no
partridges
,
neyther
trauelling
in
Italy
nor
els
where
,
because
it
is
no
meate
for
Penitents
,
and
that
I
know
not
whether
they
serue
them
with
their
heads
or
without
them
in
Italy
?
Heere
the
Tutour
spake
in
his
teeth
:
them
you
must
eate
no
partridge
maister
Pilgrims
.
Yet
I
will
say
notwithstanding
(
quoth
Lazarus
)
that
in
mine
opinion
,
you
haue
giuen
the
forme
,
wherin
the
question
should
be
proposed
:
for
me
thinkes
it
shoud
be
demaunded
in
speciall
why
in
France
they
serue
in
partridges
without
their
head
,
for
it
may
be
that
els
where
,
they
serue
them
,
as
they
do
other
foule
,
with
all
their
parts
and
members
.
The
Abbot
iudged
this
answere
to
be
full
of
prudence
and
modesty
,
yet
not
saying
any
thing
;
and
the
Marquesse
also
tooke
it
for
no
lesse
,
&
looking
vpon
the
Baron
;
you
haue
heere
(
quoth
he
)
your
demaund
;
for
Monsieur
Lazarus
hath
couertly
signifyed
,
that
in
Italy
they
serue
Partridges
,
with
their
heads
on
,
&
I
confirme
his
saying
;
for
I
haue
seene
it
so
in
diuers
places
.
It
remaineth
then
for
me
(
replyed
the
Baron
)
to
answere
why
,
they
are
serued
so
in
France
?
I
answer
because
they
are
broght
without
heads
to
the
Cook
.
Euery
man
with
this
answere
began
to
laugh
.
The
Faulconer
,
who
by
chance
stood
behind
the
Baron
,
did
maintaine
this
answere
as
very
pertinent
,
hauing
touched
the
true
cause
of
that
quality
of
seruice
;
for
the
partridges
heads
,
being
the
hawkes
fee
,
they
giue
it
her
,
after
she
hath
flowne
,
to
eate
,
&
the
body
without
head
to
the
Cooke
to
dresse
,
but
this
ceremony
is
proper
onely
to
the
tables
of
Gentleman
,
who
fly
the
Partridge
,
though
diuers
afterward
in
imitation
haue
vsed
so
,
not
knowing
the
cause
or
origin
thereof
.
And
because
the
nobility
of
Italy
obserue
not
this
law
so
strictly
,
therfore
they
haue
not
giuen
occasion
to
others
to
do
as
they
do
in
France
.
The
Baron
was
wonderfull
glad
of
this
good
succour
,
which
his
Faulconer
had
giuen
to
his
answere
,
and
the
Marquesse
did
approue
it
.
Monsieur
le
Cime
,
would
haue
found
out
another
cause
,
saying
,
that
the
head
of
the
partridge
was
of
euill
disgestion
,
and
therfore
they
cast
it
away
as
vnprofitable
.
Then
,
quoth
the
Phisician
,
we
must
take
of
the
feete
,
for
those
are
of
worse
disgestion
,
and
if
all
that
is
serued
in
were
good
meate
,
then
we
must
eate
the
Phesants
taile
,
&
the
pecockes
too
:
how
say
you
Monsieur
le
Cime
would
you
be
serued
with
such
meate
for
your
supper
?
The
Tutour
held
his
peace
as
in
contempt
.
The
Baron
was
glad
that
the
Doctour
had
refuted
this
reason
,
for
all
this
did
fortify
that
which
he
had
brought
.
The
Marquesse
was
wel
pleased
with
these
litle
skirmishes
,
so
long
as
they
were
done
without
bitternes
,
but
with
modesty
for
honest
recreation
.
After
this
question
was
decided
,
fruit
was
brought
in
,
and
supper
being
done
,
water
was
brought
for
their
hands
,
the
most
part
rose
from
the
table
,
sauing
such
as
the
Marquesse
caused
to
abide
,
amongst
which
were
the
Pilgrimes
,
and
the
Almoner
sayd
grace
,
after
which
by
the
Marquesse
commandement
,
euery
man
tooke
his
place
,
without
saying
word
,
with
great
desire
to
heare
some
thing
of
the
Pilgrimes
,
specially
of
Lazarus
.
Wherfore
Monsieur
le
Marquesse
sayd
vnto
him
;
Sir
you
haue
now
heard
our
hunting
and
discourses
theron
,
worldly
discourses
,
and
proper
to
our
vocation
,
you
are
courteous
and
wise
to
excuse
all
:
if
you
were
not
wearied
of
your
way
these
gentlemen
would
willingly
heare
some
better
thing
of
you
,
and
mamely
of
the
place
so
renowned
from
whence
you
come
.
Lazarus
answered
:
Syr
your
discourses
were
very
fitting
and
honest
,
and
very
pleasing
vnto
mine
eares
,
as
giuing
me
matter
to
admire
the
Creator
in
his
creatures
,
neyther
shal
wearines
let
me
from
speaking
of
Loreto
:
I
haue
another
let
that
may
hinder
me
more
,
which
is
mine
insufficiency
;
yet
seeing
it
pleaseth
you
I
will
say
somewhat
chusing
rather
to
be
esteemed
vnfit
then
vnwilling
to
recount
the
wonders
of
God
,
or
slow
to
satisfy
your
mind
before
so
noble
an
audience
.
These
three
or
foure
periods
pronounced
with
a
very
good
grace
,
made
the
eares
of
euery
one
attentiue
,
&
Lazarus
began
his
narration
.
He
recounted
vnto
them
the
history
of
Loreto
;
how
it
was
transported
from
Nazareth
to
Sclauonia
,
from
thence
into
Italy
,
into
a
forrest
;
after
vnto
a
hill
,
and
finally
placed
in
the
high
way
,
where
now
it
is
;
he
related
the
wonderfull
Conuersion
of
diuers
great
Sinners
who
became
great
Saints
,
the
admirable
workes
that
God
sheweth
there
,
euery
yeare
,
euery
moneth
,
yea
almost
eueuery
day
,
by
sea
,
by
land
,
in
sicknes
,
in
health
,
in
diuers
dangers
and
necessities
,
and
all
by
the
intercession
of
the
glorious
Virgin
,
the
mother
of
his
Sonne
;
and
discoursed
a
long
time
with
such
weight
of
sentences
,
and
such
attention
of
the
hearers
,
that
it
seemed
he
had
made
all
the
company
insensible
,
so
was
euery
one
rauished
to
heare
and
behold
him
,
except
Monsieur
le
Cime
,
who
made
mouths
and
faces
still
,
at
the
recitall
of
miracles
.
Lazarus
seeing
that
they
would
not
leaue
him
,
and
there
was
tyme
inough
,
I
will
add
(
quoth
he
)
for
the
conclusion
of
my
narration
two
miracles
.
The
one
is
of
a
knight
deliuered
from
the
gates
of
death
by
the
fauour
and
intercession
of
the
B.
Virgin
.
This
knight
was
a
gentleman
of
Catana
very
wealthy
called
Nicolas
Pauonio
,
Horatius
Tursellinus
,
who
did
write
the
history
in
Latin
.
There
are
thousands
more
of
wonders
,
that
God
hath
wrought
in
that
place
by
the
intercession
of
the
glorious
Virgin
,
well
knowne
in
Italy
,
but
wherewith
it
is
needlesse
to
trouble
you
.
Heere
the
Tutour
would
haue
spoken
&
gainsayd
Lazarus
,
but
the
Marquesse
gently
bad
h●●
keep
his
contradiction
yet
a
while
,
and
haue
patience
vntill
the
speaker
had
done
his
discourse
.
Sir
(
quoth
Lazarus
)
I
haue
done
now
if
it
please
you
.
The
Marquesse
replyed
;
Syr
,
I
beseech
you
go
forward
,
for
you
do
vs
much
honour
,
in
refreshing
vs
with
the
food
of
so
goodly
deuotions
,
most
worthy
of
Christian
cares
,
and
which
we
vse
not
to
heare
often
,
and
we
find
it
of
much
better
●ast
then
our
late
partridges
.
If
I
haue
any
thing
more
to
say
(
quoth
Lazarus
)
it
is
to
let
you
vnderstand
,
that
I
tooke
great
content
in
your
discourses
of
hunting
.
Syr
(
quoth
the
Marquesse
)
you
signifyed
so
much
vnto
vs
before
,
wherat
I
both
meruailed
&
reioyced
,
seing
that
you
had
not
only
patience
but
also
pleasure
in
our
litle
discourses
,
furnished
with
matter
of
very
small
nourishment
in
my
iudgment
,
but
onely
of
peeces
of
our
poore
prouision
.
Sir
(
quoth
Lazarus
there
is
nothing
in
all
the
world
so
small
,
wherein
God
doth
not
appeare
great
.
The
Marquesse
and
the
rest
began
to
thinke
that
he
would
say
somewhat
of
hunting
,
which
they
neuer
heard
before
,
and
desiring
to
vnderstand
it
,
requested
him
to
gratify
with
that
secret
,
the
gentlemen
whom
he
saw
so
attentiue
.
Sir
(
quoth
Lazarus
)
expect
no
secret
at
my
hands
,
for
I
will
bring
nothing
,
that
shall
not
be
well
knowne
,
&
if
what
I
shall
say
be
any
thing
worth
,
you
haue
furnished
me
with
the
stuffe
,
and
the
commendation
must
be
your
owne
.
First
you
discoursed
of
diuers
sortes
of
dogs
whereof
some
were
for
great
beasts
,
the
Hart
,
the
Bore
,
and
Wolfe
:
others
for
the
lesser
,
The
discourse
you
made
of
hawkes
,
me
thought
was
most
worthy
of
consideration
,
S.
Leo
,
who
handleth
his
bookes
&
holy
meditations
:
as
for
vs
,
for
the
most
part
of
our
time
,
we
cary
our
thoughts
only
to
the
floure
of
the
earth
;
and
where
our
senses
end
,
there
are
the
bounds
of
the
cogitations
of
our
soule
;
and
insteed
of
being
ruled
by
reason
,
we
are
led
by
our
sensuality
,
euen
as
hunters
by
the
beasts
they
pursue
.
Lazarus
answered
,
Syr
your
goodly
actions
and
prowesse
,
and
the
good
order
of
your
family
,
and
the
good
education
of
these
gentlemen
your
children
,
do
well
declare
that
what
you
haue
sayd
is
of
humility
:
and
the
credit
and
authority
you
haue
with
our
most
Christian
King
,
do
sufficiently
testify
,
that
your
thoughts
know
how
to
ascend
:
but
modesty
is
alwayes
a
goodly
companion
of
vertue
and
of
nobility
.
The
Abbot
herupon
addressing
himselfe
to
Lazarus
answered
;
Syr
,
we
cannot
deny
nor
dissemble
it
;
Our
Nobility
is
not
so
deuout
,
nor
so
spirituall
as
they
should
be
;
and
as
they
haue
beene
in
the
time
of
our
Auncestours
:
It
is
the
mise●y
of
our
age
loaden
with
vices
by
reason
of
heresy
,
which
hath
brought
confusion
and
wast
of
soules
and
good
workes
:
these
last
wordes
put
fire
and
tinder
in
the
eares
and
tongue
of
the
Tutour
,
as
expressely
spoken
against
him
;
and
as
on
the
other
side
he
tooke
his
leuell
,
he
rose
all
cholerike
desiring
the
Marquesse
to
permit
him
to
speake
one
word
,
and
as
the
Marquesse
had
licenced
him
,
&
he
began
to
speake
,
Tony
the
foole
came
into
the
chamber
,
crying
with
full
mouth
,
Gaffer
Marquesse
thou
art
full
,
and
well
at
thyne
ease
,
but
thy
seruants
haue
not
supped
as
thy selfe
:
euery
man
began
to
laugh
.
The
Tutour
began
,
&
Tony
interrupted
him
againe
and
sayd
;
Cime
thou
wilt
alwayes
be
disputing
,
thou
wilt
one
day
be
beaten
,
&
so
went
his
w●y
;
here
euery
man
laughed
againe
,
and
plaid
vpon
the
Tutour
:
and
his
scholler
that
had
admired
the
discourse
of
Lazarus
,
wished
him
a
hundred
miles
of
:
at
last
with
his
importunity
they
let
him
speake
,
and
thus
he
spake
addressing
himselfe
to
Lazarus
.
Maister
Pilgrime
,
Monsieur
S.
Leo
,
sayd
vnto
him
:
Sir
,
if
it
were
a
hard
matter
to
answere
this
good
Monsieur
,
I
would
entreate
you
to
employ
the
helpe
of
your
learning
,
to
defend
the
honour
of
our
Religion
,
according
to
the
profession
of
a
Doctour
&
Ecclesiasticall
Prelat
,
to
whome
this
office
appertayneth
,
and
not
vnto
a
man
as
I
am
;
but
seeing
that
with
the
knowledge
of
the
onely
rudiments
of
Christian
Religion
,
the
obiection
which
he
opposeth
as
a
fearfull
engine
may
be
reiected
,
I
beseech
you
that
none
but
my selfe
may
be
presented
to
this
charge
.
The
Abbot
and
the
Marquesse
smyling
sayd
vnto
him
;
Syr
,
we
hold
our
selues
assured
,
there
will
need
no
other
help
but
yours
to
answere
this
matter
:
but
we
hope
you
will
not
deale
so
hardly
with
Monsieur
le
Cime
,
as
you
did
with
your
other
aduersary
,
htat
killed
the
Barons
horse
.
Syr
replied
Lazarus
,
I
can
not
though
I
would
,
for
I
haue
neither
sword
nor
staffe
;
&
looking
on
the
Tutour
with
a
sweete
and
friendly
countetenance
,
answered
him
in
these
termes
.
Syr
,
I
will
not
say
that
your selfe
alone
,
would
therefore
discredit
and
discusse
what
that
beene
said
of
miracles
,
S.
Paul
said
to
the
Thessalonians
,
speaking
of
Antichrist
,
And
to
come
to
the
miracle
that
hath
most
moued
you
,
This
is
my
body
:
then
,
although
by
the
lawes
of
nature
,
a
body
could
not
be
in
diuers
places
,
yet
it
may
by
the
power
of
God
:
Euen
so
to
touch
the
point
of
our
purpose
,
although
a
mans
body
cannot
naturally
liue
without
his
entrailes
,
yet
by
the
power
of
God
and
by
miracle
it
may
.
And
what
will
you
say
,
The
eyes
of
all
the
company
were
fastened
on
him
,
and
there
ranne
through
the
table
,
a
soft
and
sweet
noise
and
rumour
,
euery
one
praising
his
discourse
,
as
full
of
learning
&
eloquence
.
The
Abbot
asked
the
Tutour
,
if
he
had
any
thing
to
reply
:
he
answered
No
;
for
that
he
should
gaine
nothing
all
the
company
being
contrary
to
his
Religion
,
and
that
he
would
neuer
belieue
these
miracles
.
Then
it
is
want
of
faith
(
quoth
the
Abbot
:
)
yea
(
quoth
the
Phisician
)
and
of
some
things
els
besides
.
Tony
marking
the
man
to
be
amazed
,
could
not
hold
his
peace
,
but
sayd
vnto
him
:
Cime
,
thou
maist
take
horse
when
thou
wilt
,
and
saue
thy self
,
thou
hast
thy
bootes
full
&
thy
spurres
on
,
did
I
not
tell
thee
so
much
?
But
what
?
thou
hast
no
fayth
.
The
Vicount
had
beene
very
attentiue
all
supper
long
,
taking
singular
pleasure
in
the
discourse
&
contenance
of
Lazarus
,
and
sayd
in
his
Cousins
eare
;
behold
a
worthy
Pilgrime
,
your
maister
in
my
opinion
had
rather
be
some
where
els
.
I
would
(
quoth
he
)
that
he
were
at
the
Garamantes
,
so
I
had
neuer
seene
him
;
and
vpon
these
termes
euery
man
rose
from
the
table
,
sauing
Monsieur
Marquesse
,
and
Monsieur
S.
Leo
,
who
discoursed
sometime
together
with
the
Pilgrimes
,
and
forget
not
to
entreat
Lazarus
to
tell
them
his
country
and
his
kindred
:
he
answered
in
generall
,
that
his
country
was
not
farre
of
,
and
his
parentage
small
,
&
modestly
concealed
the
lustre
of
his
house
.
They
pressed
him
no
further
,
doubting
that
he
had
made
a
vow
not
to
make
himselfe
knowne
.
So
they
tooke
leaue
as
well
of
the
Marquesse
and
the
Abbot
,
as
of
Monsieur
Vicount
,
the
Baron
and
their
cousin
,
that
they
might
not
be
constrayned
to
attend
till
they
rose
in
the
morning
which
would
be
late
;
as
also
to
be
free
to
depart
betymes
.
Euery
man
did
his
endeauour
to
stay
them
the
next
day
,
or
longer
,
but
they
could
not
preuayle
.
The
Vicount
and
the
Baron
and
diuers
others
accompanyed
them
to
their
chamber
,
and
hauing
talked
a
while
,
they
imbraced
them
for
their
farewell
,
with
a
great
demonstration
of
loue
and
friendship
:
and
the
Baron
holding
Lazarus
hard
,
told
him
,
that
he
would
remember
him
as
long
as
he
liued
,
but
told
him
not
what
he
had
already
resolued
in
his
mynd
.
They
being
alone
made
their
examen
,
sayd
the
Letanies
,
and
tooke
for
their
morning
Meditation
the
Assumption
of
the
Blessed
Virgin
,
and
the
subiect
of
the
glory
of
Paradise
.
The
fourtith
day
,
and
the
tenth
and
last
of
his
Returne
.
1.
The
desires
and
deliberation
of
a
deuoute
soule
.
2.
A
Meditation
of
the
glorious
Assumption
of
the
B.
Virgin
.
3.
Of
the
glory
of
Paradise
.
CHAP.
XXIV
.
THE
Baron
being
gone
to
bed
,
all
kindled
with
the
discourse
of
Lazarus
,
A●me
Dieu
are
you
aliue
?
Lazarus
also
more
amazed
,
imbraced
him
and
said
;
O
my
deare
brother
Pauline
are
you
yet
in
the
world
?
I
kept
your
funerals
at
Loreto
;
and
with
the
shadow
of
this
ioy
he
awaked
,
&
perceiued
it
was
but
a
dreame
&
slept
againe
.
Three
houres
after
they
a
rose
,
and
kneeled
to
their
prayers
,
making
their
Meditation
,
euery
man
by
himselfe
,
as
they
were
wont
.
S.
Thomas
,
comming
by
the
Prouidence
of
God
the
third
day
,
and
desirous
to
honour
the
body
of
the
B.
Virgin
,
whome
he
could
not
serue
at
her
decease
,
as
his
companions
did
,
was
cause
that
they
opened
the
sepulcher
,
to
giue
him
contentment
,
and
to
behold
that
sacred
treasure
layd
vp
in
it
,
and
that
not
fynding
it
there
,
they
acknowledged
the
glorious
Asssiption
of
the
B.
Virgin
,
caryed
to
heauen
both
body
and
soule
,
and
priuiledged
after
her
death
with
a
prerogatiue
of
a
glorious
resurrection
,
before
the
great
and
generall
day
,
as
she
was
priuiledged
with
a
thousand
graces
all
the
course
of
her
life
.
And
thereupon
came
into
his
memory
the
prophecy
of
King
Dauid
,
foretelling
in
these
wordes
the
Resurrection
of
the
Sonne
,
&
of
the
mother
,
Arise
O
Lord
into
thy
rest
,
thou
,
and
the
Arke
of
thy
Sanctification
.
The
wordes
also
of
the
Sonne
,
speaking
vnto
his
mother
,
Arise
my
friend
,
my
doue
,
and
come
,
the
winter
is
now
passed
the
raine
is
ended
and
gone
:
make
hast
my
loue
without
staying
for
the
last
&
general
resurrection
of
men
:
Come
betimes
from
the
shadow
of
the
graue
,
and
come
to
the
light
of
heauen
;
for
winter
is
passed
with
you
,
&
the
showrs
of
your
teares
are
dried
vp
:
he
made
her
make
haste
,
not
letting
her
lye
three
litle
,
and
short
daies
in
her
Sepulcher
.
So
it
was
meete
that
,
that
sacred
body
which
had
brought
forth
life
,
should
not
be
swallowed
by
death
,
and
giuen
for
a
prey
and
foode
to
wormes
;
nor
the
matter
of
incorruption
turne
to
ashes
;
and
that
she
who
had
by
priuiledge
beene
exempted
from
originall
sin
,
Heere
Lazarus
considered
attentiuely
,
the
glory
of
this
resurrection
,
which
doubtlesse
was
worthy
of
the
Sonne
&
mother
of
God
,
and
such
as
the
Angels
might
well
admire
,
but
not
expresse
,
and
therefore
seeing
her
ascend
they
sayd
:
who
is
she
that
coming
from
the
desert
ascendeth
loaden
with
delights
,
and
leauing
vpon
her
well
beloued
?
They
admired
and
demaunded
,
and
could
not
otherwise
expresse
the
beauty
of
this
creature
.
And
if
these
celestiall
spirits
,
so
well
seene
in
all
great
things
,
do
shew
by
their
wondering
,
that
they
neuer
saw
the
like
in
heauen
,
what
can
men
say
or
conceiue
of
the
glory
of
this
Assumption
?
Of
the
Meditation
of
this
glory
particular
of
the
B.
That
the
eye
hath
not
seene
,
nor
the
eare
heard
,
nor
the
hart
of
man
comprehended
,
what
God
hath
prepared
for
those
that
loue
h
m
:
he
could
say
no
more
,
then
in
saying
as
he
did
,
that
it
is
impossible
to
conceiue
that
felicty
.
The
scripture
sayth
that
the
iust
shall
shine
like
the
sunne
,
and
compareth
them
to
eagles
,
S.
Bartholomew
stead
off
for
the
faith
,
shall
shine
with
a
particular
beauty
;
the
armes
and
feete
of
S.
Peter
crucifyed
;
the
head
of
S.
Paul
cut
of
,
the
tongues
of
true
preachers
,
the
hands
of
Almoners
,
the
armes
of
the
true
souldiours
of
Iesus-Christ
,
the
eyes
of
chastity
▪
the
hayres
of
virginity
,
nothing
shall
be
without
recompence
,
without
excellency
,
without
particular
glory
.
Lazarus
was
plunged
in
this
meditation
and
sayd
:
O
my
soule
,
if
thou
beest
rauished
meditating
these
beauties
,
how
great
shall
thy
ioy
be
in
enioying
them
?
O
Lazarus
what
doost
thou
to
deserue
them
?
What
giuest
thou
to
buy
them
?
What
sufferest
thou
to
gaine
this
honour
?
And
with
what
pace
walkest
thou
to
get
the
goale
of
this
glory
?
O
soules
redeemed
with
the
precious
bloud
of
Iesus
,
thinke
vpon
these
honours
.
O
Christian
Dames
,
who
so
highly
esteeme
the
beauty
of
the
body
,
that
not
hauing
it
you
would
gladly
purchase
it
with
great
summes
of
gold
and
siluer
,
&
hauing
it
do
hold
it
so
deere
,
tender
it
so
carefully
,
by
art
,
by
gold
,
by
apparell
,
by
chaynes
,
carkenets
,
and
iewels
;
your
beauty
is
nothing
,
it
is
foule
and
ill
fauoured
in
respect
of
this
;
and
if
it
were
any
thing
,
you
know
well
it
shall
finally
perish
,
eyther
by
some
misfortune
,
or
by
touch
of
sicknes
,
or
by
age
,
or
surely
by
death
.
Where
is
the
beauty
of
Absalon
,
of
Lucrece
,
of
so
many
men
&
women
admired
in
the
world
?
Loue
then
the
beauty
of
this
Resurrection
,
which
shall
be
proper
for
euer
vnto
your
bodies
,
and
to
obtaine
it
,
loue
now
the
beauty
of
your
soules
!
O
my
soule
,
be
thou
amorous
and
in
loue
with
this
beauty
:
O
glorious
Virgin
,
O
faithfull
aduocate
,
aduanced
this
faire
and
ioyfull
day
aboue
all
the
thrones
of
the
heauenly
and
happy
spirits
,
the
wonder
of
all
goodly
creatures
on
earth
,
whilst
thou
wert
aliue
,
the
wonder
of
all
the
creatures
in
heauen
for
euer
,
the
honour
of
the
triumphant
Church
,
the
refuge
of
the
militant
,
the
comfort
of
the
afflicted
,
the
guide
of
wanderers
,
helpe
vs
with
thy
graces
and
credit
with
him
,
by
whome
thou
wert
this
day
carryed
vp
into
heauen
,
with
the
company
of
all
the
heauenly
hostes
.
Procure
,
o
most
B.
Virgin
,
that
we
obtaine
grace
,
holily
to
liue
vpon
earth
,
to
the
imitation
of
thy selfe
,
and
happily
to
dye
to
thy
example
,
and
one
day
to
enioy
eternally
the
riches
of
the
triumphant
Resurrection
in
the
Kingdome
of
thy
Sonne
Iesus
.
1.
An
exhortation
to
a
sick
person
in
agony
of
death
.
2.
The
affliction
of
Lazarus
.
3.
His
arriuall
at
his
Fathers
house
.
4.
His
farewell
to
his
Father
,
and
to
the
world
.
CHAP.
XXV
.
THVS
Lazarus
ended
his
prayer
,
Theodosius
and
Vincent
ended
then
also
,
and
had
felt
great
inward
ioy
therein
.
The
steward
came
early
to
their
chamber
,
hauing
made
ready
their
breakfast
,
but
they
would
eate
nothing
,
saying
it
was
to
soone
.
They
desired
him
humbly
to
salute
in
their
behalfe
Monsieur
the
Marquesse
,
the
Abbot
,
the
Vicount
,
&
the
Baron
his
children
,
and
to
assure
them
that
they
would
pray
to
God
for
their
prosperity
.
The
steward
had
closely
put
into
Lazarus
bagge
ten
Crownes
wrapped
in
a
paper
,
with
these
words
of
the
Marquesse
owne
writing
,
Pray
to
God
for
the
Marques
;
which
Lazarus
found
at
night
in
his
fathers
house
.
He
imbraced
the
Steward
with
many
thankes
,
&
after
they
had
sayd
their
Pilgrims
prayers
,
they
went
out
of
the
Castle
,
and
hauing
beene
a
while
silent
,
they
began
to
talke
:
Lazarus
praised
much
the
prudence
and
liberality
of
the
Marques
,
and
of
his
brother
,
the
sincere
and
harty
loue
of
his
children
,
full
of
humility
and
courtesy
,
the
true
markes
of
true
nobility
,
as
contrariwise
pride
and
disdaine
is
a
true
token
of
a
base
and
rude
mynd
:
he
commended
also
greatly
the
modesty
&
diligence
of
all
the
officers
and
seruants
,
and
tooke
this
for
a
sure
signe
of
the
Marquesse
his
vertue
,
for
commonly
like
maister
like
men
,
and
the
subiects
doe
for
the
most
part
frame
themselues
,
after
the
fashions
of
their
Lord
.
Theodosius
sayd
that
he
noted
at
supper
a
meruailous
contentment
of
all
in
the
answere
that
was
made
to
Syre
Cime
,
and
that
he
did
neuer
better
perceiue
the
leuity
&
obstinacy
of
heresy
,
then
in
that
man
,
who
sought
nothing
but
to
talke
,
and
shew
himselfe
,
though
he
shewed
himselfe
alwayes
void
of
good
learning
.
My
dearest
brother
,
you
know
well
,
that
death
is
a
common
debt
which
all
mortall
men
must
pay
without
exception
,
Iesus
Christ
,
in
satisfaction
of
the
punishment
you
haue
deserued
.
Recommend
your selfe
to
the
glorious
Virgin
,
to
S.
Peter
and
S
Paul
,
to
your
good
Angell
and
other
Saints
:
if
the
enemy
lay
before
your
eyes
the
enormity
of
your
sinnes
to
thrust
you
into
despaire
,
lift
vp
your
eyes
to
the
mercie
of
God
,
which
is
infinitely
more
great
,
then
your
iniquity
:
If
he
tempt
you
with
vaine
glory
,
by
reason
of
your
good
workes
,
oppose
thereunto
your
owne
sinnes
to
hold
you
in
Christian
humility
.
Theodosius
said
the
like
to
his
Patient
,
&
after
this
exhortation
they
sayd
the
Lita●ies
,
which
being
sayd
Lazarus
went
forward
,
as
also
Theodosius
,
for
his
part
,
saying
:
Dearest
brother
,
if
you
cannot
speake
vnto
God
with
your
tongue
,
yet
speake
with
your
soule
,
for
God
vnderstandeth
the
hart
;
follow
me
and
say
:
I
will
liue
and
dye
in
the
fayth
of
Iesus-Christ
,
in
his
Catholike
,
Apostolike
,
and
Romane
Church
:
I
belieue
the
Contents
of
the
Creede
,
the
seauen
Sacraments
,
and
all
that
God
hath
commaunded
me
to
belieue
by
his
Church
,
and
detest
all
heresy
contrary
thereunto
:
I
humbly
demand
pardon
of
my
sinnes
,
and
purpose
fully
to
abstaine
if
God
shall
perhaps
suffer
me
to
liue
any
longer
.
I
pardon
all
my
enemies
,
and
aske
pardon
of
all
I
haue
offended
:
I
desire
to
endure
these
dolou●s
,
&
this
death
for
the
honour
of
God
,
and
for
the
satisfaction
of
my
sinnes
.
They
had
no
sooner
done
,
but
the
Curate
came
,
and
had
leasure
to
anneile
them
,
after
which
they
departed
in
great
peace
.
It
came
in
Vincents
mynde
to
thinke
,
whether
these
two
men
should
rise
againe
,
and
if
in
them
should
be
fulfilled
the
Hermits
verses
,
which
he
gaue
to
Lazarus
,
whereof
notwithstanding
he
spake
not
a
word
.
They
sayd
certaine
praiers
for
the
departed
,
&
without
informing
themselues
of
any
thing
of
the
place
whence
the
Curate
came
,
they
went
their
way
,
that
they
might
come
betymes
to
the
Castle
,
which
was
but
a
league
&
a
halfe
distant
:
they
went
ioyfully
,
remembring
now
well
the
coastes
of
the
country
,
and
the
places
they
had
not
seene
seauen
yeares
before
.
Hauing
gone
halfe
a
league
Lazarus
met
a
country
fellow
all
alone
,
comming
from
the
castle
,
whome
he
knew
well
but
was
not
knowne
againe
:
he
asked
how
Monsieur
of
the
Castle
did
?
I
thinke
(
quoth
the
fellow
)
that
he
is
in
health
but
he
hath
beene
very
melancholy
these
last
foure
dayes
,
for
the
death
of
his
sonne
,
whose
obsequies
were
kept
this
day
.
Lazarus
was
pierced
with
this
newes
,
and
sayd
not
a
word
more
vnto
him
,
but
let
him
go
on
his
way
;
&
entred
into
an
extreme
apprehension
and
melancholy
within
himselfe
,
for
he
ghessed
by
this
newes
that
Francis
his
yonger
brother
was
dead
,
who
onely
was
left
with
their
Father
,
when
he
and
Pauline
vndertooke
their
voiage
.
Theodosius
and
Vincent
went
before
;
he
followed
alone
after
,
and
lamented
thus
to
himselfe
in
silence
.
Alas
,
how
shall
I
present
my selfe
to
this
desolate
old
man
,
this
day
,
bringing
him
newes
of
the
death
of
one
of
his
dearest
children
,
hard
vpon
the
fresh
funerals
of
another
,
who
was
his
onely
stay
?
What
comfort
can
I
giue
him
,
in
this
griefe
for
his
sonne
,
reporting
vnto
him
the
death
of
his
Sonne
,
and
his
Sonne
Pauline
whome
he
loued
so
tenderly
,
and
whome
he
recommended
vnto
me
so
fatherly
at
our
departure
?
Is
it
not
inough
to
make
him
dye
of
griefe
,
and
to
defile
my selfe
with
the
crime
of
parricide
?
O
Noble
old
man
,
who
shall
sollace
thy
sorrowes
?
O
my
deere
Pauline
,
who
hast
remained
in
the
sepulchers
of
Africa
that
thou
wert
now
present
,
to
comfort
eyther
thy
father
or
thy
brother
!
O
the
bitter
and
dolefull
conclusion
of
my
pilgrimage
!
Thus
complayned
he
in
his
hart
.
Theodosius
and
Vincent
seeing
him
follow
so
slowly
,
and
so
pensiuely
,
stayed
for
him
,
and
perceiuing
his
countenance
changed
,
asked
if
he
felt
him selfe
ill
?
Alas
yea
,
quoth
he
▪
Why
,
sayth
Theodosius
?
I
doubt
me
,
my
good
brethren
,
that
we
shall
haue
cause
to
mourne
to
day
at
our
arriuall
.
Then
am
I
farre
besides
my
reckoning
(
quot
Vincent
)
for
I
make
account
to
rest
and
make
merry
.
It
will
be
then
,
at
the
funerall
(
quoth
Lazarus
)
that
you
must
be
merry
,
for
yonder
fellow
told
me
,
that
my
brothers
obsequies
are
kept
this
day
:
They
are
(
quoth
Theodosius
)
the
obsequies
of
Pauline
:
But
I
feare
me
(
quoth
Lazarus
)
that
they
are
of
my
brother
Francis
:
&
haue
I
not
then
cause
to
lament
both
mine
owne
estate
,
&
that
of
the
good
old
man
my
fathers
?
With
what
face
can
I
looke
on
him
,
&
what
hart-breake
shall
my
presence
be
vnto
him
,
when
by
me
he
shall
vnderstand
the
death
also
of
his
other
sonne
,
his
hart
,
and
his
dearling
?
I
pray
you
(
quoth
Vincent
)
let
vs
not
found
melancholy
vpon
shadowes
,
it
is
but
a
coniecture
you
haue
,
we
must
not
hold
it
for
certaine
truth
.
Let
vs
expect
a
while
,
without
giuing
the
alarum
at
the
voice
of
a
peasant
.
Lazarus
sayd
no
more
,
but
marched
all
mute
:
As
they
were
a
quarter
of
a
mile
from
the
Castle
;
I
see
there
below
(
quoth
Vincent
)
fiue
or
sixe
persons
,
I
thinke
they
be
of
Monsieur
his
people
,
stay
a
while
I
pray
you
,
vntill
I
go
and
know
.
Lazarus
and
Theodosius
stayed
;
as
he
came
about
ten
paces
from
them
,
he
perceiued
Pauline
with
three
or
foure
of
his
Cousins
,
amongst
whome
was
a
brother
of
Theodosius
.
Pauline
perceiuing
him
also
,
ranne
straight
vnto
him
,
and
imbraced
him
:
Vincent
all
rauished
;
And
what
,
sayth
he
,
we
thought
you
had
beene
dead
in
Africa
,
and
Lazarus
mourned
for
you
euen
now
.
My
brother
Lazarus
!
quoth
Pauline
:
and
is
he
aliue
?
Yea
(
saith
Vincent
)
and
as
lusty
as
euer
he
was
,
sauing
that
he
is
somwhat
melancholy
.
Alas
we
haue
made
his
obsequies
:
His
obsequies
,
quoth
Vincent
!
do
the
bury
folkes
aliue
in
this
country
?
He
thoght
they
had
beene
the
funerals
of
his
brother
Francis
:
He
is
quicke
and
queath
too
,
God
be
thanked
,
quoth
Pauline
but
where
is
my
brother
Lazarus
?
He
is
there
(
quoth
Vincent
)
&
shewed
him
where
they
stayed
vnder
the
trees
.
Pauline
fell
a
running
,
and
crying
without
seeing
any
body
,
my
brother
Lazarus
,
my
brother
Aime-Dieu
where
are
you
?
Lazarus
hearing
this
voice
,
sayd
to
Theodosius
,
Is
not
this
voice
of
Pauline
?
Do
I
not
dreame
still
?
Hearke
▪
Pauline
cried
againe
:
it
is
euen
so
(
quoth
Theodosius
)
and
they
went
●e●●e
:
Lazarus
saw
Pauline
,
who
cast
himselfe
into
his
armes
,
&
Lazarus
〈…〉
his
necke
,
both
weeping
〈◊〉
remaining
to
a
w●i●●
〈◊〉
speaking
.
At
last
(
saith
Lazarus
)
but
is
not
〈◊〉
●●ear●e
,
that
giueth
me
a
vaine
ioy
?
Theodosius
imbracing
Pauline
;
It
is
surely
Pauline
that
I
hold
(
quoth
he
)
doubt
you
nothing
.
And
speaking
to
Pauline
;
O
my
good
Cousin
,
Lazarus
hath
made
your
obsequies
〈◊〉
Loreto
,
&
are
you
yet
liuing
?
And
we
haue
made
his
heere
(
quoth
Pauline
.
)
This
then
(
quoth
Lazarus
)
is
the
fulfilling
of
the
two
first
verses
of
the
Hermits
prophecy
.
At
that
fayre
Day
,
the
last
which
you
desire
,
Two
dead
reuiu'd
without
death
shall
ech
other
see
.
For
behold
,
you
my
brother
raised
againe
to
mine
eyes
,
without
dying
,
and
I
to
yours
;
and
I
hope
that
the
other
two
verses
,
with
the
whole
prophecy
shall
he
accomplished
:
but
is
our
honourable
Father
well
,
and
in
health
,
and
our
wel-beloued
brother
&
decrest
sister
?
All
the
world
is
well
and
galliard
(
quoth
Pauline
)
God
be
thanked
,
there
was
nothing
but
the
newes
of
your
death
that
did
contristate
vs
.
Amidst
these
imbracings
,
the
other
gentlemen
came
,
&
the
brother
of
Theodosius
,
and
imbraced
streight
not
without
many
teares
.
Lazarus
.
Pauline
was
alwayes
in
his
feruour
of
leauing
the
follies
of
the
world
,
and
pressed
Lazarus
as
much
as
he
could
to
hasten
that
affaire
,
as
also
Vincent
.
Lazarus
was
glad
to
see
all
the
house
in
good
order
;
and
his
sister
,
who
had
beene
widdow
now
three
yeares
,
like
a
good
mistresse
of
the
house
gouerne
the
family
insteed
of
her
mother
departed
,
and
in
mynd
to
marry
no
more
:
and
his
brother
Francis
full
of
prudence
and
piety
,
honouring
and
solacing
his
father
,
as
much
as
could
be
desired
of
a
Sonne
:
so
that
he
watched
nothing
but
a
fit
houre
to
bid
his
father
farewell
:
&
fynding
him
one
day
as
he
desired
,
he
spake
to
him
in
this
sort
.
Behold
then
my
request
grounded
vpon
two
good
titles
,
of
the
goodnes
and
will
of
God
,
and
of
your
vertue
and
merit
towards
me
:
and
this
my
desire
is
,
that
for
the
honour
of
God
whome
your selfe
honour
aboue
all
things
;
and
for
the
holy
loue
you
beare
vnto
me
,
and
haue
shewed
by
a
thousand
benefits
,
that
it
would
please
you
to
take
in
good
part
,
that
without
any
longer
delay
,
I
may
leaue
the
world
to
consecrate
my selfe
to
the
seruice
of
him
,
who
hath
called
me
to
follow
him
,
and
that
giuing
me
your
blessing
,
you
would
crowne
with
this
benefit
,
all
others
that
hitherto
I
haue
receiued
of
you
;
all
which
I
will
remember
whilst
my
body
shall
breath
,
and
for
the
which
I
shall
demaund
of
God
with
warme
teares
,
a
recompence
worthy
of
his
diuine
Maiesty
.
The
manner
of
life
which
I
shall
choose
,
shall
not
make
me
leaue
,
or
forget
the
loue
and
respect
which
I
owe
vnto
you
,
but
will
make
it
more
solide
and
firme
:
for
the
counsels
of
God
,
which
teach
vs
to
follow
him
neere
,
are
not
contrary
to
his
law
,
which
commaundeth
to
honour
Father
and
Mother
;
and
Religion
doth
not
destroy
the
law
of
nature
,
but
doth
purify
,
confirme
,
and
increase
it
.
And
therefore
thogh
I
should
be
absent
in
body
,
yet
I
shall
be
alwaies
present
with
you
in
spirit
,
&
in
what
place
soeuer
the
prouidence
of
God
shall
let
me
liue
,
I
shall
alwayes
remaine
your
most
humble
Sonne
and
Seruant
,
and
will
put
you
in
the
beginning
,
midle
,
and
end
of
my
best
prayers
and
desires
.
And
I
haue
full
hope
in
the
goodnes
of
him
,
Go
out
of
thy
country
,
out
of
thy
kindred
,
and
from
the
house
of
thy
Father
,
that
if
he
giue
me
the
grace
to
be
a
good
religious
man
,
as
he
hath
giuen
me
the
desire
,
he
will
also
yield
more
comfort
to
your
person
,
and
more
seruice
to
your
house
,
by
my
prayers
,
then
by
my
presence
I
could
affoard
,
what
estate
or
calling
soeuer
I
should
imbrace
.
And
in
this
respect
the
prudence
and
piety
of
my
well
beloued
brother
,
and
my
deerest
sister
shall
supply
all
the
want
you
may
haue
by
my
absence
.
For
you
haue
had
good
triall
&
experience
this
seauen
yeares
that
this
house
can
well
stand
without
me
,
and
that
your
old
age
receiueth
by
their
onely
assistance
,
obedience
,
and
charity
,
all
the
seruice
and
succour
that
a
father
may
expect
of
his
best
children
.
And
therefore
I
beseech
you
,
my
most
honourable
Father
,
to
heare
my
request
&
blesse
my
departure
:
&
saying
this
he
cast
himselfe
at
his
feete
.
The
good
old
man
began
to
weepe
a
good
while
,
and
being
somewhat
pacifyed
,
caused
his
Sonne
to
rise
vp
,
and
sayd
vnto
him
,
with
a
graue
and
constant
countenance
:
My
Sonne
Aime-dieu
,
thy
words
do
shew
,
that
thou
hast
pitty
and
compassion
of
thy
Father
,
and
that
thou
wouldest
part
from
me
without
violence
:
thou
doost
well
and
like
a
good
child
:
for
though
thou
knowest
not
yet
,
what
it
is
to
be
a
Father
,
thou
doo●t
notwithstanding
wisely
coniecture
,
that
fatherly
loue
doth
make
me
feele
thy
departure
,
and
thou
doost
piously
endeauour
so
much
the
more
the
asswage
the
griefe
that
groweth
in
me
,
by
nature
,
by
how
much
the
more
pricking
and
piercing
it
is
.
Know
thou
,
my
Sonne
,
that
I
haue
beene
now
,
long
time
prepared
to
conforme
my selfe
to
the
will
of
God
,
namely
seauen
yeares
since
thou
wentst
in
pilgrimage
with
thy
brother
Pauline
,
when
togeather
with
him
thou
madest
thy
meaning
knowen
vnto
me
.
I
found
some
difficulty
to
resolue
my selfe
;
but
at
the
last
,
this
is
my
mynd
and
my
resolution
;
I
am
content
&
glad
that
the
will
which
God
hath
giuen
thee
to
do
well
,
and
serue
him
with
a
perfect
hart
,
hath
continued
in
thee
liuely
and
constant
,
&
shall
be
more
glad
to
see
thee
happily
effectuate
the
same
.
I
thinke
I
cannot
wish
a
better
fortune
,
then
to
see
thee
in
the
seruice
of
such
a
Lord
,
and
that
I
cannot
haue
a
desire
more
worthy
and
fit
for
a
Father
,
then
to
desire
thy
saluation
.
The
obligation
thou
hast
to
me
is
small
in
it selfe
,
and
nothing
in
respect
of
that
thou
owest
vnto
God
.
Of
me
thou
hast
the
beginning
of
thy
being
,
in
the
mortall
seed
of
thy
mortall
body
,
which
being
well
considered
is
a
thing
of
nothing
,
and
should
indeed
haue
beene
nothing
,
if
the
Almighty
hand
of
God
,
had
not
giuen
force
to
nature
to
forme
thy
members
within
in
the
wombe
of
thy
mother
;
and
all
these
members
formed
are
but
a
lumpe
of
nothing
,
if
he
had
not
infused
a
soule
,
bearing
his
owne
image
and
likenes
to
rule
therein
,
to
quicken
and
gouerne
it
;
and
finally
that
little
I
haue
contributed
to
thy
generation
,
commeth
also
from
the
liberality
of
the
same
Lord
:
so
that
all
being
well
deducted
,
it
is
God
that
hath
giuen
thee
all
thou
hast
,
and
all
thou
art
,
and
from
him
all
thy
goods
do
rise
;
to
his
goodnes
thou
must
returne
duty
and
homage
,
and
to
me
thou
owest
nothing
but
by
the
law
of
the
same
God
,
who
commaundeth
thee
to
honour
father
and
mother
,
in
consideration
of
what
thou
hast
receyued
of
them
.
For
the
rest
,
thou
art
all
his
,
and
if
he
had
taken
thee
twenty
yeares
since
or
before
from
me
or
from
this
world
he
had
done
me
no
wrong
,
taking
but
his
owne
.
And
when
these
dayes
past
I
had
newes
of
thy
death
.
I
setled
my selfe
to
a
resolution
to
thanke
him
for
all
,
with
the
hope
I
conceyued
,
that
he
had
shewed
mercy
vnto
thy
soule
,
and
hauing
now
conserued
thee
in
life
and
desire
to
serue
him
,
I
haue
the
more
to
thanke
him
for
the
honour
he
doth
me
,
calling
thee
to
the
seruice
of
his
Altar
:
An
honour
much
greater
,
then
if
thou
wert
called
to
the
court
of
the
greatest
Prince
in
the
world
.
The
care
,
paine
,
and
charges
that
I
haue
bestowed
to
bring
thee
vp
in
vertue
,
and
to
make
thee
worthy
of
a
noble
house
,
and
which
thou
hast
learned
in
schooles
,
in
warres
,
in
thy
peregrinations
,
are
also
gifts
of
his
holy
hand
,
and
cannot
receiue
a
richer
recompence
,
nor
a
better
fortune
,
nor
a
more
roiall
imployment
then
in
the
house
of
God
.
And
if
I
be
a
true
Father
,
I
cannot
desire
thee
a
better
inheritance
,
then
that
which
thy
heauenly
Father
will
giue
thee
,
if
thou
seruest
him
as
a
faythfull
child
.
And
if
I
should
pretend
to
haue
some
comfort
of
thy
presence
,
I
should
receiue
an
vnspeakable
comfort
to
vnderstand
that
thou
wert
in
the
traine
and
wages
of
this
King
,
placed
amongst
his
domest●call
seruants
,
leaning
his
eares
to
thy
deuotion
,
speaking
to
him
of
me
,
and
praying
to
him
for
me
,
and
demaunding
of
him
by
thy
continual
prayers
some
gift
for
the
saluation
of
my
soule
.
Thou
settest
before
myne
eyes
for
my
comfort
,
the
assistance
of
thy
brother
&
sister
:
Surely
the
proofe
I
haue
had
of
their
filiall
sincerity
&
obedience
hath
made
me
hope
wel
of
them
;
but
know
thou
that
the
hope
of
my
repose
&
solace
is
in
God
,
who
hath
giuen
me
such
children
,
and
if
he
will
call
them
also
to
his
seruice
,
I
will
then
also
expect
help
at
his
hands
in
my
viduity
and
solitude
,
and
will
thinke
,
that
I
haue
receiued
at
his
Maiesties
hands
a
new
benefit
,
without
fearing
that
my
house
and
race
shall
end
by
them
:
for
if
it
shall
once
take
an
end
,
according
to
the
common
course
of
families
of
this
world
▪
it
cannot
be
more
honourable
ended
,
then
by
this
sacred
sterility
of
religious
persons
vowed
vnto
God
.
Many
Fathers
will
thinke
my
iudgment
and
opinion
inhumane
,
but
I
am
content
that
it
is
reasonably
and
magnanimous
before
God
.
If
for
my
temporall
commodities
which
I
may
expect
of
my
children
I
should
hinder
their
vocation
from
heauen
vnto
eternall
goods
,
which
specially
I
should
desire
vnto
them
,
I
should
not
be
a
true
Father
:
for
this
should
not
be
to
loue
my
children
,
but
to
loue
my selfe
,
&
to
preferre
mine
owne
temporall
ease
,
before
their
honour
and
saluation
:
and
therefore
,
my
Sonne
,
haue
no
griefe
to
leaue
thy
Father
to
serue
God
.
Thou
leauest
not
thy
Father
neyther
,
but
doest
obey
him
.
If
I
haue
done
any
thing
for
thee
,
thanke
him
,
who
made
me
thy
father
,
&
beseech
him
to
do
me
this
fauour
to
end
my
mortall
pilgrimage
vnder
the
safe
conduct
of
his
grace
.
I
beseech
him
with
all
my
hart
to
make
thee
great
in
his
sight
,
and
a
worthy
seruitour
in
his
holy
house
,
and
thy
fellowes
;
and
this
is
the
blssing
I
giue
thee
:
farewell
my
deare
Sonne
,
fare
thee
well
:
And
saying
this
,
with
teares
he
fell
on
the
necke
of
Lazarus
,
who
also
wept
tenderly
.
And
soone
came
Pauline
,
and
being
iofull
of
this
lo●ing
leaue
which
he
saw
was
granted
to
his
brother
,
and
full
of
hope
to
obtaine
as
much
for
himselfe
with
the
like
or
more
facility
,
cast
himselfe
at
his
Fathers
feete
,
who
was
set
in
his
closet
sad
&
pensiue
,
desiring
to
haue
his
blessing
,
so
long
desired
.
But
behold
nature
,
and
some
contrary
and
aduerse
spirite
helping
her
,
played
her
part
to
trouble
the
peace
of
the
father
,
and
to
crosse
the
designement
of
the
Sonne
:
for
as
the
good
old
man
saw
himselfe
at
the
point
to
be
depriued
of
the
dearest
of
all
his
children
,
pierced
with
the
griefe
of
the
losse
,
and
loosing
the
memory
of
his
former
resolution
,
and
of
all
he
had
sayd
a
little
before
to
Lazarus
,
he
sodainly
changed
his
loue
into
fury
,
being
transported
with
anger
,
as
a
Lionesse
in
the
losse
of
her
litle
ones
.
Well
then
Pauline
(
quoth
he
)
thou
wil●
also
abandon
and
forsake
me
after
thy
brother
,
and
insteed
of
succouring
my
solitude
,
thou
preparest
to
leaue
my
house
destitute
and
desolate
,
and
hereto
thou
demaundest
my
blessing
.
Tell
me
,
thou
vnnaturall
child
,
and
cruell
Impe
,
haue
I
brought
thee
into
this
world
,
and
nourished
thee
so
fatherly
,
to
be
forsaken
by
thee
without
piety
,
at
the
brinke
of
my
graue
?
Haue
I
fashioned
and
cherished
thy
youth
,
with
all
sorts
of
fauours
&
benefits
,
to
reape
in
my
old
age
these
fruits
of
anguishe
of
thy
vngratefull
ground
?
Doth
God
command
thee
to
be
forgetfull
,
disobedient
,
or
cruell
,
to
him
that
begat
thee
?
To
be
his
death
after
thou
hast
receiued
of
him
thy
being
,
and
all
the
good
that
a
child
could
receiue
of
a
good
father
?
But
with
what
face
wilt
thou
present
thy
offering
to
God
,
after
thou
hast
left
thy
father
loaden
with
the
burden
of
a
thousand
troubles
,
&
torments
endured
for
thee
,
and
wounded
with
a
hartbreake
,
and
with
a
deadly
stroke
,
by
thy
murtherous
hands
?
God
commaundeth
to
loue
thyne
enemies
,
and
thou
wilt
kill
thy
father
:
and
darest
thou
appeare
before
the
holy
Altar
of
the
supreme
Iustice
,
soiled
with
so
great
a
sinne
?
And
if
thou
wilt
serue
God
as
a
perfect
seruant
,
who
letteth
thee
to
performe
it
in
the
house
of
thy
father
,
whome
God
commaundeth
thee
to
serue
and
honour
?
Of
thy
Father
,
I
say
,
who
hath
alwayes
giuen
thee
by
his
works
and
wordes
good
testimony
that
he
caryeth
the
feare
of
God
in
his
hart
,
and
loueth
vertue
,
and
is
pleased
to
see
his
children
perfect
in
all
piety
?
Thinkest
thou
that
there
is
neuer
a
good
man
in
the
world
,
nor
any
worthy
of
thy
company
?
Is
there
no
place
in
heauen
,
but
onely
for
Religious
?
Or
may
we
not
liue
a
perfect
life
among
men
,
without
leauing
the
company
and
conuersation
of
men
?
After
these
periods
and
clauses
shot
like
sharp
and
pointed
arrowes
,
he
paused
a
while
;
and
as
if
all
his
choler
had
beene
spent
and
disgorged
,
yet
Nature
forced
him
to
apply
,
for
a
second
assault
and
battery
,
the
force
of
a
contrary
passion
.
He
tooke
the
language
of
loue
,
stroaking
and
imbracing
whome
he
would
not
anger
but
winne
,
and
resuming
his
speach
:
O
(
sayth
he
)
my
well
beloued
Pauline
.
O
my
life
and
my
comfort
,
haue
comp●ssion
of
me
,
thy
desolate
Father
:
behold
these
white
hayres
,
these
hollow
eyes
,
these
teares
,
&
hasten
not
my
end
:
lyue
yet
a
while
with
me
,
and
if
thou
desirest
my
death
,
thou
shalt
see
it
shortly
,
it
draweth
on
apace
with
the
roll
of
my
yeares
and
infirmities
,
and
knocketh
already
at
the
doore
of
all
my
senses
,
assigning
me
ouer
to
my
sepulcher
.
Stay
a
litle
that
I
may
giue
thee
my
last
benediction
in
peace
,
and
that
thou
maist
take
it
without
offence
:
expect
&
tary
till
I
be
put
in
my
graue
,
and
then
thou
maist
go
which
way
thou
wilt
:
heere
he
held
his
peace
,
being
stopped
with
the
violence
of
his
sighings
,
and
aboundance
of
teares
,
which
trickled
downe
his
cheekes
,
great
,
and
feruent
,
and
held
the
head
of
Pauline
fast
in
his
hands
vpon
his
knees
;
&
a
man
might
see
in
his
face
inflamed
,
and
his
body
shaking
,
the
conflict
of
an
extreme
passion
that
ruled
in
his
soule
.
Pauline
was
at
this
anger
and
commotion
of
his
Father
,
more
astonished
then
offended
,
for
he
easily
perceiued
,
that
it
was
not
of
any
euill
will
,
but
that
the
subtilty
of
the
wicked
spirit
had
surprised
the
good
old
man
by
an
ambushment
,
layd
behind
the
wals
of
Nature
,
and
fatherly
affection
;
and
had
of
him
great
compassion
,
and
with
a
calme
countenance
sayd
vnto
him
.
My
most
honourable
Father
,
if
I
had
thought
that
my
demaund
would
haue
offended
you
,
I
protest
that
I
would
neuer
haue
made
it
,
neither
except
I
had
long
before
perceiued
by
euident
signes
,
that
my
vocation
had
beene
full
pleasing
vnto
you
,
dared
I
to
haue
opened
my
mouth
to
discouer
it
.
And
now
Syr
,
let
not
God
suffer
me
to
grieue
honorable
old
age
,
which
I
haue
alwais
respected
as
becometh
a
man
of
honour
,
althogh
otherwise
it
had
not
touched
or
concerned
me
any
thing
at
all
;
nor
so
farre
to
forget
my selfe
,
eyther
of
your
immortall
benefit
,
or
of
the
duty
of
a
true
Sonne
,
nor
to
foule
my
soule
with
the
vice
of
such
ingratitude
,
contemning
your
commandement
,
which
I
am
bound
to
obey
with
a
thousand
merits
,
and
a
thousand
titles
of
loue
.
My
most
deere
Lord
&
Father
be
you
in
rest
.
I
will
stay
as
long
as
it
shall
please
you
,
and
will
serue
you
in
your
house
,
and
will
account
my self
much
honoured
to
liue
in
your
company
,
and
vnder
your
obedience
,
and
do
verily
belieue
,
that
God
will
we●l
accept
this
duty
done
for
his
loue
according
to
the
direction
of
his
lawes
.
And
if
it
please
you
,
I
will
also
do
my
best
to
perswade
my
brother
Aime-Dieu
,
to
stay
his
voiage
also
,
to
dwell
with
you
,
and
to
employ
himselfe
with
me
to
your
contentment
and
comfort
.
At
these
words
,
vttered
with
so
great
simplicity
of
hart
&
countenance
of
a
child
,
the
good
old
Syr
was
in
that
instant
pacifyed
,
and
his
heat
asswaged
;
and
it
seemed
that
the
speach
of
Pauline
entring
at
his
eares
,
had
also
mollifyed
,
and
transformed
his
hart
,
as
it
were
,
with
some
sweet
drinke
of
heauenly
liquour
,
and
therefore
taking
againe
his
spirits
of
loue
and
prudence
,
&
returning
in
a
sort
to
himself
:
O
my
God
(
sayth
he
)
where
am
I
?
And
into
what
errours
hath
the
iniquity
of
my
soule
transported
me
?
O
merciful●
Father
haue
mercy
on
me
,
and
haue
not
regard
to
my
folly
,
and
rashnes
in
speach
.
O
my
well
beloued
Pauline
,
I
know
well
thy
obedience
and
piety
towards
me
,
&
thou
hast
vndertaken
nothing
,
but
by
the
inspiration
of
God
;
with
my
good
will
and
lyking
,
thou
didst
long
since
aduertise
me
of
this
desire
.
O
soueraigne
God
,
pardon
me
,
and
do
thy
pleasure
with
my
Sonne
,
or
rather
with
thine
owne
,
for
thine
he
is
,
and
not
myne
.
Pardon
me
,
my
Sonne
,
and
excuse
my
infirmity
▪
this
was
an
excursion
of
a
child
of
Adam
that
old
sinner
,
and
of
my
corrupted
nature
,
which
seeketh
earth
and
not
heauen
.
Pursue
(
my
Sonne
)
thine
enterprise
,
&
better
,
and
perfecter
then
thy
Father
,
seruing
God
farre
from
this
Babylon
,
and
the
confusion
of
this
peruerse
world
,
&
liue
happily
in
the
houshold
of
his
soueraine
Maiesty
:
follow
hardly
the
voyce
of
him
who
sayeth
vnto
thee
;
Go
out
of
thy
country
,
and
out
of
thy
kindred
,
and
out
of
the
house
of
thy
Father
,
and
come
into
a
land
which
I
shall
shew
thee
.
And
leauing
me
,
feare
not
to
be
cruell
towards
me
,
for
this
kind
of
cruelty
is
an
exploite
of
great
piety
.
It
is
the
Father
of
the
whole
world
,
who
commandeth
and
calleth
thee
,
and
who
am
I
,
worme
of
the
earth
,
to
oppose
my selfe
to
his
vo●ce
?
And
what
an
vnnaturall
Father
were
I
to
enuy
thy
soules
health
,
thy
rest
,
thy
glory
,
for
the
desire
of
my
commodity
?
And
to
hold
thee
at
my
chymney
corner
,
to
crouch
to
the
seruice
of
my
sensuality
,
hauing
but
three
short
dayes
to
liue
,
and
to
the
meane
tyme
to
hinder
thee
from
following
in
good
tyme
the
King
of
Kings
,
and
raigning
in
his
Court
.
Pauline
would
haue
spoken
to
haue
stayed
the
course
of
his
Fathers
teares
,
and
to
solace
his
griefe
which
he
saw
was
great
.
But
the
old
man
went
forward
saying
:
Go
then
my
ioy
,
my
happines
,
myne
owne
deere
Pauline
,
I
am
well
worthy
to
want
thee
for
my
sinnes
;
go
thou
with
good
fortune
,
and
succour
me
with
thy
Christian
vertue
,
and
not
with
any
compassion
contrary
to
the
counsell
of
God
;
I
giue
thee
for
gage
of
my
fatherly
loue
the
best
things
that
I
haue
,
and
my
greatest
blessing
;
and
I
beseech
the
King
of
heauen
,
that
he
would
plentifully
blesse
thee
with
his
fauourable
hand
,
and
make
thee
great
with
his
graces
,
rich
with
his
treasures
,
and
happy
with
glory
.
And
saying
this
he
kissed
him
fastly
,
bathing
him
with
teares
,
instructing
,
and
exhortiing
him
,
with
many
graue
wordes
,
to
constancy
,
courage
,
and
magnanimity
,
and
to
shew
allwaies
and
in
euery
thing
,
that
he
caryed
the
hart
of
a
true
Gentleman
.
Pauline
wept
bitterly
,
and
humbling
him selfe
vnto
his
feete
,
thanked
him
of
these
his
fauours
,
promising
that
all
the
dayes
of
his
life
,
he
would
remember
his
benefits
and
good
in●tructions
,
and
so
tooke
his
last
farewell
.
Vincent
came
a
litle
after
,
tooke
his
leaue
of
him
also
;
and
was
praysed
for
his
fidelity
towards
his
maisters
.
All
three
tooke
their
leaue
of
thei●
brother
that
remayned
,
and
of
their
sister
,
recommending
their
Father
vnto
their
car●
,
as
they
did
themselues
to
their
prayers
.
Theodosius
returned
that
night
,
hauing
bid
his
father
farewell
,
and
the
next
morning
they
departed
all
foure
and
with
in
three
d
y
s
,
they
arriued
at
the
house
,
where
they
were
to
continu●
i●
the
s●●uice
of
God
all
their
life
,
according
vnto
the
vow
watch
they
had
made
;
and
so
was
fulfilled
the
●●st
〈◊〉
in
prophecy
of
the
good
Hermit
,
vpon
Lazarus
and
Pauline
.
And
being
seene
,
after
their
funerals
kept
.
Shall
to
the
〈…〉
,
to
heauen
reuiue
.
Tristram
also
became
Religious
;
and
the
Baron
the
Sonne
of
the
Marqu●●se
,
a
moneth
after
,
by
a
chance
from
heauen
,
was
receiued
Religious
in
the
same
house
,
where
Lazarus
and
his
companions
were
,
which
was
an
incredible
ioy
for
the
one
and
the
other
.
These
are
the
ten
dayes
Iourney
of
Lazarus
,
for
the
vse
of
our
Pilgrime
.
There
is
nothing
in
the
whole
web
of
this
discourse
which
is
not
true
,
eyther
in
deed
,
or
in
allegory
,
or
morality
.
I
beseech
the
diuine
maies●y
that
it
will
p
ease
him
to
accept
with
a
good
eye
,
this
offering
of
his
owne
gifts
,
this
litle
worke
of
ours
,
for
the
health
and
prosperity
of
our
most
Christian
King
,
of
the
Queene
his
deerest
spouse
,
of
Monsieur
the
Daulphine
,
and
all
the
Royall
house
&
Realme
,
and
that
he
would
giue
grace
to
all
that
shall
make
,
or
read
this
Pilgrimage
,
to
pray
effectually
for
the
same
,
to
the
same
end
,
and
also
drawe
thence
for
themselues
wholsome
and
profitable
counsell
,
to
the
glory
of
God
,
and
of
the
sacred
Virgin
the
mother
of
his
Sonne
,
the
most
faythfull
Aduocate
of
his
Church
,
and
specially
of
her
Pilgrimes
,
and
Deuotes
.
FINIS
.