point shal consider that this honour worship is payed by the fine of the three Theologicall vertues How this honour is yielded to God Fayth Hope and Charity By Fayth we belieue that God is an essence infinite eternall incomprehensible one God in three persons the Father the Sonne and the Holy Ghost God that hath created the world and gouerneth it with his power and wisedome and hath redeemed it by his bounty and by his iustice shall giue vnto euery one according to his workes This is the subiect of Fayth and the rest that is contayned in the Apostles Creed 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 Masse the great sacrifice of the ChristiaÌ„s and afterward Christians by that of the Holy Masse wherein is offered vnto God the immortall body of his only Sonne in an vnbloody sacrifyce after the Order of Melchisedeth 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 coÌ„fidence in creatures of whome Hieremy sayeth Accursed is he that trusteth in man Ierem. â—7 5. that is as in God 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 To honour Saints is not against this commaÌ„demeÌ„t that it is not against this coÌ„mandment to honour with a second not soueraigne honour some creatures according vnto that degree of excellency that God hath bestowed vpon them as Fathers Mothers Kings Magistrats with a ciuill honour The B. Virgin the Angels and Saints departed and reigning in heauen with a religious honour to prayse them and pray to them and desire their help as being the friends of God and faithfull Hier. in Vigil epist. 53. Damas l. 14. ortho fidei c. 16. Basil in 40. Mart. Naz. ora 55. Cyp. Athan. Basil and charitable intercessours for our necessityes in heauen as when they liued they were vpon earth And this honour and seruice doth not derogate to the Maiesty of God but doth increase his honour praysing and honouring him not only in himselfe but also in his seruants whome he hath made heeretofore instruments of our saluation in his Church militant and afterwards glorious lightes in his Church triumphant where they pray him without ceasing and intercede for vs are carefull for vs as for the members of the same body In the fifth point he must consider how that Images and the honouring of them vsed in the Church of God Chrys de cateâ— S. Petri. is not repugnant to that part of the commandement which forbiddeth carued Idolls for an Idoll is the representation of a false Deity as those of the Paynimes that represented 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 heÌ„ honoureth the King with a ciuil honour The Image of a king capable of ciuill honour who honoureth his Image so he honoureth God and his seruants deceased who honoureth their representations This is not therfore to adore the gold siluer wood stone after the manner of Idolatours but to honour God and his Saints in those thinges that represent their memory after the manner of Christians 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 How straitly man is bound to serue God or places he shall resume the pointes of his morning meditation and shall admire the iustice the importance and fruit of this Commandment for what can be more due and agreable then the soueraigne honour to the soueraigne Lord Supreme loue to the supreme Bounty Supreme respect to the supreme wisedome What more strait bond of Obedience can there be then of the creature to the Creatour of the sonne to the Father of the vassall to his Lord Liege To whose glory should man employe all the actions of his soule and body better then on him of whome he hath both soule and body vnderstanding will memory all the interiour facultyes of his soule his eyes eares nose tongue hands and all the exteriour parts and members of his body And finally of whome he hath his being of whome he dependeth by whome he is redeemed and from whome he expecteth endlesse glory So shall our pilgrime discourse and say vnto himselfe A speach to his soule O my soule adore this Lord seeing he is thy soueraigne serue him with all thy might seeing he is Almighty loue him with all thy hart seeing he is all louely serue him with al thy powers seing they come all of him seing thou hast nothing good that commeth not from him that made thee that redeemed thee who preserueth thee and hath giuen thee all this world and his owne only Sonne will giue thee himselfe at the last of himselfe prepare thee a blessed banquet and feast of felicity 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
that such workes cannot proceed but from the handes of God or from such as he giueth power vnto only â—od authour of miraracles This hath made admirable an infinite number of the Tombes and sepulchers of Martyrs Confessors and Virgins infinite Temples dedicated to the honour of God in their name infinit Images hallowed in their remembrance as all doe know Temples that are not altogeather ignorant of the histories of Christians namely of the glorious Virgin in a thousand places of christendom Images as are for exaÌ„ple to choose the neerest to our knowledge in the Kingdome of France of our B. Lady of Clary of Charters of Puy of Vaultfleury of Grace of Ioy of Argilliers In Spaine 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 eÌ„closeth 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 Admirable conuersions of Loreto and he that belieueth them not maketh vs belieue that he is depriued not only of christian fayth but of humane faith also who will not yield to the depositioÌ„ of so many witnesses nor be persuaded by so many supernaturall workes so open and manifest vnto all And if there were no other miracles then the admirable conuersion of many great sinners which is there wrought euery yeare it were inough to testify the fauour and grace of God singularly preseÌ„t in that place Multitude of penitents there do sometymes in a weeke confesse 60000. Pilgrimes where an 100. Confessours if there be so many caÌ„not suffice to heare all that come and who can reckon al that come for this purpose in a whole yeare all that haue done penance since 300. yeares in visiting this place all that haue left their riches honours and commodityes togeather with their sinnes to consecrate themselues liuing sacrifices to God in a true holocaust and to passe the years of their mortall life vnder the straite obseruance of a religious law farre from the vanity of the lost world Are not these meruailes great inough to make the place meruailous And if heertofore diuers places haue beene admired for only one miracle done there what admiration deserueth this for hauing beene honoured with millions of meruailes Why God worketh more miracles in one place then in another CHAP. XX. BVT whence coÌ„meth it that God doth make such choice and difference of places and that in some he hath beene so liberall Aug. epist. 137. ad clerum pop Hyp. and specially in those of the mother of his Sonne and in this of Loreto aboue all the rest S. Augustine speaking of miracles which were done in certaine places dedicated to Martyrs and not in others toucheth this question and doth in a sort confesse that he cannot playnly decide the matter Who can search sayth he the secrets of God and know wherefore miracles are done in some places and not in others And hauing told how a certaine thiefe comming to Miln with inteÌ„tion to take a false Oath in the Church oâ— the Martyrs Geruasius and Protasius where the Diuells were terribly tormented and forced to tell what they would not Epist 137. was constrayned to confesse his fault to restore what he had stollen he addeth Is not Africa full of the bodyes of Martyrs and yet these things are not done there for as the Apostle sayth 1. Cor. 12 as euery Saint hath not the guift of healing nor euery one the guift of discerning spirits so he that distributeth to euery one their proper vertues would not that these thinges should be done at euery memory of Martyrs So that the only reason he assigneth for these priuiledges of diuers places is the will of the Creatour who maketh his miracles shine where he listeth and diuideth his guifts as he thinketh good So we see that according vnto his pleasure Nature is fertill and plentifull in one place of that she cannot bring forth in another and though there be natural causes therof yet they are for the most part vnknown to vs and we know nothing thereof but in generall It is God that hath so wrought or as the Naturalists doe say it is Nature that hath done it Palestine yieldeth Balme Arabia Incense India Rubarbe the Philippines and the neighbour Hands Spices Aeygpt the bird Ibis Peru the bird of Paradise Brasil Ibis enemy to Serpents the bird Toucan the lake of Bourget in Sauoy the fish Lauaret contrary Peru most fertill in a thousand rare plantes and trees cannot nourish diuers of ours The birds called Woodpeckers abound in many Countreyes yet they are not to be seene in the country of Tarento no more then Wolues in England in the I le of Rhodes we cannot find one ayrie of Egles nor in the territory of Fidena neere vnto Rome one Storkes neast Plin. â—lâ— 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 Particuler causes of the diuersity of effects in nature aboue nature which is the supreme cause of all this diuersity As therefore the Creatour who is the father of the family of this world and maister and dispenser of all therin hath made Nature the diuision of his guifts so hath he made certaine holy places more fertill and more honourable with his guifts and wonders because so it pleased him This is the general reason which
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 Philo Iud. de special legib which espousalls were as fast of as great force a the mariage it self so that if the espoused should commit any fault in the house of her Father she should be stoned as an Adulteresse who had broken her fayth in her husbands owne house In the same house the B. Virgin was saluted by the Angell and there dwelt with Ioseph after the death of Ioachim and Anne and not in the house of Ioseph which by likelihood was at Bethleem wherof the Scripture giueth no reason but only that by silence it signifyeth that these espousals were of another quality then others were and that she was alwayes a virgin as those that remayne alwayes in the house of their Fathers and go not to the house of their husband to celebrare the marriage as other marryed folkes do who must loose their virginity The Pilgrime shal marke all this thereby to prayse the diuine Maiesty and to giue him thankes ending in this speach O heauenly marriage The mariage of Adam Abraham Isaac Iacob Tobie and worke worthy of the soueraigne Wisedome a marriage all spirituall and diuine hauing nothing carnall or earthly in it a marriage that did beâ—re the beauty of all the goodliest alliances of the world doth exceed them in honour as farre as the heauens in largenes exceed the earth The marriage of Adam and Eue made and blessed by the hand of God himselfe the mariage of Sara with Abraham of Rebeca with Isaac of Rachel with Iacob of Sara with Tobie All these mariages were nothing in comparison of this and the most worthy of them were honourable in this respect that they gaue seed and beginning to these two maried folkes of this husband and this wife children of 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 Psal 44.10 and more noble wife and verily the daughter of the great King clothed in gold and adorned with the richest iewells that euer came out of his cabinet O worthy mariage of this couple A mariage most worthy to be honoured with the most glorious fruit that euer woman bare Spirituall mariages O daughter of Sion O Christian daughters learne thus to marry your selues to marry your selues to God to giue him your body and soule feare not either the priuation of that pleasure which passeth like a dreame nor yet the barrennes of your body for your pleasures you shall haue the delightes of earth and heauen and for the children of your body a thousand goodly workes that shall accompany you aboue as an honourable and immortall posterity and a thousand crownes of glory insteed of the children you might haue had but if you be marryed already after the fashion of these holy Dames let it be to the same end for posterity not for pleasure and alwayes with the honour of christian chastity and coniugall fidelity O soueraigne Lord authour of these virginall marriages be thou alwayes praysed in them as in all thy workes O Virgin obtaine for me that spirit that made thee so to marry and thou holy Ioseph a heauenly branch of the house of Dauid giuen for solace and succour to this diuine Virgin solace vs with thy prayers succour vs with thy help that we may follow thy fayth and word and may be made partaker of that reward and recompence which thou hast receaued in heauen 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 The vertues of Ioseph which without doubt were rare and worthy of a man chosen to be the spouse of the greatest Lady of the world before God and the foster-father of the sonne of God himselfe 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 Why he is called Iust which may easily be verified by some examples First when it was first perceaued that the Virgin had conceaued not knowing either the cause or the mystery he shewed himselfe a perfect wise man when on the one side he deliberated to dwell no more with her not to consent in his conscience to any suspicion of dishonesty and on the other side he would not defame nor rayse scandall without cause about her reputation Matth. 1 19. for the which cause he is called Iust by the Euangelist by a name that comprehendeth al the qualityes of a holy soule SecoÌ„dly he shewed his fayth and vertue when without contradiction he belieued the words of the Angell aduertising him that his wiues being Great was a worke of the Holy Ghost and obeyed him with promptitude and humility taking againe his Spouse at that instant louing reuerencing her more then euer seeing she was chosen to be the mother of such a child so much the more assisting her with loue and solid respect His respect to the B. V. by how much it was founded more in the soule then in the body more in the beauty of the spirit then in the fairenes of the face and if holy Elizabeth was thought to haue so much reuerenced the Virgin for hauing by sweet inspiration vnderstood that she was the mother of God how great may we thinke was the reuerence that Ioseph did beare her in this respect being informed by so cleare testimonyes and oracles of this truth of her vertues hauing also experience thereof by dayly and domesticall conuersation What care besides what diligence what patience what prudence His prudence must he needes haue shewed in conducting this Virgin from one Country to another flying the persecution and fury of Herod the Tyrant Dwelling so long in Aegypt a strange Country Alwayes firme in fayth and Charity Surely the holy Doctours could not tell with what wordes to expresse his
contrarywise this house subsisteth without foundation or rest against the lawes of Nature and art And heere also is to be noted a singular wonder that when the wall was made which now doth compasse it round about to the end to hold it vp and sustaine it it was found to be disioyned and retyred leauing a great space betwixt them as iâ— still to be seene whereby God would declare that this was an effect depending of his holy hand and a continual miracle to make this house of his Sonne and his mother more admirable and honourable Behold the beginning of this house of Loreto and the first condition and quality that we sayd might make a place venerable before meÌ„ wherin I haue enlarged my selfe the more for that the knowledge of this is as it were the foundation wheron is grounded the rest that I come to say heereafter where I intend to be so much the shorter by how much I haue beene heerein the loÌ„ger 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 Pots of Iaponia of no valew for the matter nor of any beauty for the fashion yet more esteemed with them for this only title of Antiquity then heere with vs are Diamonds or other precious stones and are sold sometimes for two or three thousand Duckets Opinion setteth the price of all thinges for which heere perhaps a man should hardly get six pence whereat the Portugeses meruailing and mocking also who compassing these farre Seas did first land with those people for their traficke they could wel auouch that their opinion of valewing their pots was vpon better ground and foundation then ours in so esteeming of stones for of those we haue no pleasure but the sight whereas their pots say they do them some seruice and besides doe carry with them an image of immortality It is certaine then that buildings as all other thinges are honoured by this antiquity though fallen to ruine 3. Rev 6.3 2. â—aâ—al 34. Ioan. 10.23 Act 5.11 and decay In the tyme of our Sauiour there was standing in the Temple that Herod had caused to be builded in Hierusalem a porch or cloisture remayning of the ruines of Salomons Temple which was for honour called the Porch of Salomon a peece honourable chiefly for the Antiquity At Rome are beheld with reuerence the Amphitheaters the triumphant Arches of royall pallaces and like peeces of ancient buildings and yet further the pillers bathes Piramides that escaped the breaking in the falls and ruines of Cittyes haue endured whole or cracked vnto our tyme do make more honourable this Citty the abridgement of the world Loreto a most ancieÌ„t building aboue any in Palestine But in all the world there is no worke better founded vpon this title of ancient nobility then this sacred House The antiquity of the other for the most part is but a profane worke of vanity food of curiosity carying with it no greater commodity then the testimony of the mysery and mortality of humane thinges but this is diuine full of honour of spirituall fruit and holines It sheweth vnto vs a little Chamber that hath stood on foot 1600. yeares without reckoning how long it endured before which was perhaps as long or more which we cannot know as we do certainely know that it hath lasted these 1600 yeares whole and sound amidst the ruines of so many princely Pallaces Temples Synagogues and other stately Buildings More ancient theÌ„ any in the world not only of Nazareth in Galiley but also in all Palestine yea I may boldly say in the whole world wherein it giueth vs without saying a word a heauenly instruction giuing vs to know that when God will transitory and fading thinges can exceed the boundes and lawes of tyme and become immortal maugre death according as they are coÌ„secrated to the seruice of him who giueth beginning and lasting to all things There is nothing so fraile and so soone perishing as haires yet notwithstanding the haires of that noble Penitent 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 aâ—hes 1. Reg. 1â— 26. Absalon had goodly golden lockes that did flye about his shoulders and beat vpon his legs and he was faine to cut it euery yeare least he should be loaden or troubled therewith all these haires are perished and Absalon loosing his life was hanged by them and perished by his haire corporally as many Dames do by theirs 2. Reg. 18.9 spiritually The haires only of Magdalen haue remayned incorruptible amidst the great reuell and change of mortall thinges to serue for a goodly and honourable attire to her head who so happily employed them to the seruice of her masters feet Such seruice hath founded the Antiquity of this little great ChaÌ„ber and hath made it stable against all the assaults of men tyme for that he who put all thinges and tyme in his owne power was there serued honoured O mortal men build you so so dedicate your actions and workes to the glory of him that can giue them ground and bring them to immortality euen in the land of mortality and to your selues aboue in heauen that life and glory which feareth not the lawes and rigour of tyme. Places renowned by diuine apparitions made in them and of the apparitions of the Chamber of Loreto CHAP. XV. The third cause THE third thing that doth beautify and sanctify a place is diuine apparitions made in them by this title were many places in Pale tine made honourable as was the plaine of Mambre Gen. 18. where God came to lodge in Abrahams tent and pauillon vnder the figure of three men an apparition which Deuines expound of the B. Trinity which is one God and essence in three persons Aug. lib. 1 de Trinit Also Bethel in Mesopotamia of Syria where Iacob in his sleep saw that meruailous Ladder standing vpon the earth Gen. 28.7 and reaching with the top to Heauen Angells ascending and descending thereon in prayse of which place Gen. 28.17 Iacob awaking sayd 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 Exod. 20. the top of the mountaine Sinai is
we see that all Palestine in generall is called the 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 Places holy by the habitation of Saints as among others was that Denne in the desert where S. Iohn Baptist dwelt froÌ„ his childhood vntill he came forth to preach pennance testify Iesus Christ Also Bethania the house of Mary Magdalen and Martha neere vnto Hierusalem Io. 11.18 where our Sauiour raysed their brother Lazarus from death at which place S. Hierome sayth was built a Church for christians All Aegypt and Syria Hier. de locu sacru was heeretofore full of places sanctifyed in this sort as there be also many such yet amongst Christians 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 Nicâ—ph l. 〈…〉 First the B. Virgin was there borne and brought vp vntill the third yeare of her age when she was presented in the Temple of Hierusalem where hauing remained eleauen yeares or therabout she returned to Nazareth remayned there almost vntill the death of our Sauiour Iesus Christ the holy of holyes dwelt there after his returne out of Aegypt about the seauenth yeare of his age 〈◊〉 9 5â— vntill the thirtenth yeare when he began to manifest himselfe to the world and not to haue as he sayd to those that desired to follow him any house of his owne wherein to rest his head I speake not of S. Ioachim S. Anne Luc. 9.58 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 The Saints who dwelt in the house of the B. Virgin and the Ghospel both before the death of our Sauiour and after who were all often there It is inough of these two starres Iesus Christ I meane and his glorious Mother and especially of the one of them not only to exalt the dignity of this little house aboue the greatnes of all royall pallaces that euer were but also aboue the maiesty of Salomons Temple and aboue the sanctity of all the holy places held in veneration all the tyme of the Law of Nature and of Moyses inough to make this house to be truly called an heauenly Pallace or a terrestriall Heauen where God and his heauenly and angelicall Court doth dwell For who can doubt but that the sacred Trinity was there daily present after a speciall and singular manner the Father and the Holy Ghost with the Sonne when this Sonne the selfe same essence with them cloathed with our Nature dwelt there corporally visible and continually And there being God in his Maiesty The court of heauen could the Angells Archangells Principalityes Powers Vertues Dominations Thrones Cherubims and Seraphims faile to be there in state and magnificall array to admire serue adore this supreme Deity this diuine Humanity O little House 9. orders of Angels O royal Pallacâ— O diuine lodging O sacred Cabinet O paradise not earthly as that of Adam but heauenly seeing thou hast entertayned within thee the God of maiesty the felicity and happines and most bright and glorious light of heauen 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 thoâ—sand manners For since our Sauiour The fifth cause of touching his holy Mother and diuers other Saints dwelt there how often in this their dwelling lid they sanctâ—fy it by their comming and going by their breathing and looking by their holy talke communication by the spirit and fire of their prayers and by so many workes of Religion of piety of mercy and other actions of vertue which they did during their residence there How often hath the holy Humanity sighing for our miseries Iesus Christ honoured this House sanctifyed with his breath the walles of that chamber How many tymes walking and working therein hath he hallowed it with his steppes of Obedience How often longing sighing after our RedeÌ„ption hath he honoured this house by there laying vp his sighes and desires How often hath the glorious Virgin his Mother made this place honourable by the offices and seruices of Charity of deuotion of piety of teares other signes and markes of sanctity Chaines sanctifyed And if by the only touch of the Apostles or Martyrs bodyes bandes and iron chaines haue become more noble then the Crownes Scepters of Kings and haue receaued power and vertue to expell wicked spirits to heale innumerable diseases and to raise the dead what glory and satisfaction shall we thinke that this little ChaÌ„ber hath receaued so often honoured with the conuersation of these most holy guests Which hath beene so familiarly visited and haunted by the presence of such noble bodyes Which hath beene so cleerly enlightned by the beams of these diuine stars And if the Crosse The Crosse which was the bed of our Sauiours last ill rest and torment if the launce which pierced his side if the sponge which reached him Vinegar to drinke if the thornes that crowned his head if the nailes that pierceâ— his handes feet if the other instruments of his paine and Passion if the Sepulcher that lodged his body if so many places as this body touched were made diuine by a short touch and as it were in passin g who will doubt but that ground of this holy house troden on by the feet of this Lord and Lady ayred witâ— their breath touched with their handes for so many yeare hath beene thereby singularly sanctifyed What place therforâ— in the earth what habitation in the whole world is more noble and honourable by this title then that of Loreto Places famous for some great or mysticall effects and that heerein Loreto is more admirable then them all CHAP. XVIII The sixth cause of mystery THE holy Scripture as also profane Histories do reporâ— vnto vs diuers places that are made memoraâ— by thâ— sixt cause that is by some high and secret worke by some action of rare vertue some sacrifice some battaile some victory some sacrament or some other thing verily diuine or sâ— accounted The old Testament recoÌ„mendeth vnto vs the mouÌ„taine Moria made noble by the obedience of Abraham Gen. 22.2 when hâ— layd his sonne Isaac vpon the Altar to sacrifice him The mouÌ„â— Thabor was made famous by the noble victory of
we can alleadge notwithstanding as we belieue that this soueraigne wisedome doth not will or worke any thing but to a good end and with good lawes for the instruction of men so may we discerne by that light it pleaseth him to communicate vnto vs in the secret of his principall actions some reasons of this inequality as well in the workes of Nature as in those of Religion In nature the first reason He hath diuersly diuided his guifts of Nature First to giue vs to vnderstand that he is the first author of all good If euery thing had growne euery where men would haue thought that it proceeded only of the vertue of heauen and earth but seeing this diuersity and not seeing the cause they haue good occasion to haue recourse to that supreme power to belieue The 2. reason that there is a God that commandeth nature making it fertill or barren where he thinketh good Secondly so much the clearer to make the beames of his bounty wisedome shine vnto vs beautifying adorning the whole world with this variety of effects and linking togeather the society of men by the plenty and wants of the countryes where they dwell taking one of another what they want and yielding that wherein they abound In his Kingdome of the Church he vseth the like variety also The Saints differ in glory in heauen 1. Cor. 15 first to shew that it is he that distributeth his graces according vnto the counsell of his prudence without dependaÌ„ce of any other cause or subiect Secondly to honour in earth the memory of his Saints one aboue another euen as he maketh their soules differently like diuers starres to shine in heauen and finally to succour his children according to their necessity which are greater in one place then in another and to giue occasion to diuers nations to visit one another to linke them togeather by Pilgrimages made by occasion of such places Why God hath glorifyed the B Virgin in so many places specially in Loreto All which reasons may serue for an answere to the demaÌ„d made in particuler why God hath much in so many places honoured the name of the B. Virgin and especially the place whereof we speake It is in glorifying her to let vs see the glory of his treasures to make glorious aboue all creatures in the earth the mother of his Sonne as he hath made her shine aboue all in heauen And if he hath honoured his seruants liuing and dead in euery thing that appertayned to them working miracles by their hand-kercheâ—s their girdles Act. 5.15 〈…〉 their shadowes their bones the dust of their bodyes why should we wonder that he would honour the B. Virgin in all these maÌ„ners in her habits in her Images in all places of Christianity and namely in this where she conceaued the glory of heauen and earth Iesus Christ Where she brought him vp serued him adored him so often with the care charity and tendernes of a mother nurse and daughter most faythfull most feruent most humble And seing by the meanes therof she hath giuen the Sauiour and saluation to the whole world shall it seeme strange that he should gratify mortall men with his guifts and graces by her prayers and intercessioÌ„ and particulerly in this place of her natiuity and dwelling of her most feruent offices and seruices of Religion Let therfore those seduced people who for this honour done to the mother of God doth accuse the Catholicke Church of Idolatry marke heere and els where in these workes the hand of God liberall in her honour and let them accuse their owne misbeliefe and not our deuotion except they will also accuse God who by so many wonders as he doth by her doth inuite and stirre vs vp to honour serue and call vpon her to be by her helped vnto life euerlasting 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 The 8. cause of vowes and reall signes of the sanctity of the place By this meanes haue diuers places of the world become famous and renowned not only among the children of God but also amongst the Paynimes as the Temple of Diana in Ephesus of Apollo in Delphos of others in other Countreyes To honour God with his guifts is a natural inclination this proceeding of the naturall inclinatioÌ„ and reuerence imparted to all men to iudge it an holy worke and a liberality acceptable to God to honour with holy guifts and offeringes places dedicated to his name and sanctifyed with some steepe of his maiesty And doubtles if they had not erred in choosing ill in taking false Gods insteed of the true and had made their vowes and offeringes to their Creatour and not to Idols they iudged aright of the ceremonies For this instinct being a branch of diuine and humane law the action proceeding from being good in the root could not faile to be well receaued of him who is the author of nature and iustice bounty it selfe But leauing these places renowned amongst the Gentils to speake only of those that are famous amongst the children of God amongst the Iewes vnder the law of Moyses the Temple of Hierusalem was greatly honoured with presents not only of the Kinges and people of the Iewes themselues but also of diuers Pagan Lordes and Princes 2. Macha 32. The Kings sayth the history of the Machabees and Princes esteemed the place of Hierusalem worthy of great veneration and honoured the Temple with many rich guifts After the comming of the Sonne of God when the Church hauing ouercome the rage of Tyrants and of Paganisme had once calme seas ChristiaÌ„ Temples honored through ChristeÌ„dome and sure footing then might be seene through all his Kingdome Temples erected and holy places honoured in this sort In 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 froÌ„ all parts of the Christian world haue thither sent and brought their riches to honour God in the memory and house of the B. Notable offerings to the House of Loreto Virgin the mother of his Sonne for all these earthly guifts or offerings they haue receaued and carried backe the notable guifts of
tempore Chyrs l. 2. de orando Deo Prayer is a conuersion of the hart of God sayth S. Augustine It is a demand of some good thing sayth S. Basil S. Iohn Damascene comprehending them both sayth Prayer is an eleuation of the spirit vnto God and a demand of things conuenient Prayer sayth S. Gregory Nâ—ssene is a contemplation or talke of the holy soule with God a contemplation of inuisible thinges a certaine fayth and beliefe of things we should desire it is an angelicall state vocation an increase of good and subuersion of euill It is the key of heauen sayth Augustine and the sinnewes of the soule This is sayth S. Chrysostome the instrument that should alwayes be in the Christians hand day and night in the towne and field in prosperity aduersity in peace and warre in health and sicknes and in all thinges It is good reason then to learne the manner of praying well It appeareth by the foresayd definitions that the essence and foundation of true prayer consisteth in the soule that which is made with the mouth and voice only deserueth not the name of prayer It is the language of a Parrot that speaketh it knoweth not what Prayer of the spirit speaketh properly to God and maketh himselfe to be vnderstood as an Angell though the lips stirre not and he cryeth aloud to God in profound silence Exod. 14.15 Moyses moued not his lippes when God sayd vnto him Why cryest thou It was the crye and voice of his prayer which he then made in the closet of his hart The prayer of the mouth is not good except it be caried with the wings of the spirit both togeather make a perfume that pierceth the heauens a sacrifice most acceptable to God and a pregnant request to obtaine whatsoeuer shall be demanded of his Maiesty The inward is the roote and fruit of deuotion the outward is the flowre and budd To doe it well he must learne to meditate well for meditarion and contemplation do illuminate the vnderstanding do heat the wil eleuate the soule to God and ioyneth it to his loue which is the very essence and vigour of prayer Fire is kindled in my meditatioÌ„ sayth Dauid that is to say My prayer shall be feruent if I meditate well To meditate Christian-like is to discourse in the vnderstanding of some diuine subiect of the creation of the world of the Natiuity of the Sonne of God of his death of his resurrection of the purity and humility of the B. Virgin Mary of some vertue or vice of death iudgement hell heauen and such like matters This discourse is made in noting the causes The discourse of Prayer and effects and deducing conclusions agreable to the honour of God and our good For example meditating of the creation of the world I obserue that God is the supreme cause of all thinges who hath made all of nothing by his only word that heauen and all the creatures with them are the workes of his power wisedome and bounty heereof I conclude Conclusion of our Prayer that he is almighty hauing brought forth such goodly effects of nothing all wise hauing so diuinely ordered them all good in hauing giuen them all to men againe I conclude that I am bound to feare him as my soueraigne Lord adore him as the supreme wisedome and loue him as the infinite bounty and to serue him with all my hart and with all my forces as my Creatour my King my Maker my Father and my all in all By this discourse my vnderstanding is delighted in the meruailous workes of God my will is warmed in his loue and of them both my soule taketh a tongue to speake vnto him and maketh her prayer adoring his greatnes admyring his wisedome magnifying his bounty casting her selfe into the armes of his holy prouidence declaring her infirmityes offering her abilityes her vowes teares sighes and desires and al that she hath demanding what she hath not perfect humility fortitude patience charity and other vertues and finally drowning her selfe in praying to this supreme Deity as before she did in meditating Contemplation is a regard of the eyes of the soule fastened attentiuely vpon some obiect DefinitioÌ„ of Contemplation as if after hauing meditated of the creation she should set her eye of her vnderstanding fast and fixed vpon the greatnes of God vpon the beauty of the Heauens or hauing discoursed of the passioÌ„ of our Sauiour she behouldeth him present seeth him crucifyed and without any other discourse perseuereth constantly in this spectacle Then the soule doth contemplate vpon her meditation CoÌ„templation more theÌ„ Meditation so that contemplation is more then meditation and as it were the end thereof and it groweth and springeth vpon it many tymes as the braunch doth vpon the body of the tree or the flowre vpon the branch For the vnderstanding hauing attentiuely and with many reasons to and fro meditated the mystery and gathered diuers lights togeather doth frame vnto her self a cleere knowledge wherof without further discourse one way or other she enioyeth as I may say a vision which approcheth to the knowledge of Angells who vnderstand without discourse although it may so happen The knowledge of Angels that the deuout soule may enter into contemplatioÌ„ without any meditation going before according as the diuine wisedome shall affoard her inward obiects after the manner of visions as it did often to the Prophets and his most familiar friends and seruants or els where the party himselfe doth choose some one where he feeleth greatest gust and there stayeth without stirring It may happen also that meditation may follow contemplation as if one hauing attentiuely beheld an obiect doth thereof afterward ground some discourse as Moyses did Exod. 3.3 when hauing seene the visioÌ„ of the burning Bush he approched discoursing why it consumed not Heereof we learne the difference betwixt these two actions The difference between contemplation meditation for meditation is lesse cleere lesse sweet and more painefull then conteÌ„plation it is as the reading of a booke which must be done sentence after sentence but contemplation is like casting the eyes vpon a picture discerning all at once Meditation is like eating Contemplation like drinking a worke more sweet cooling and more delicate lesse labour and more pleasure then eating is For he that meditateth taketh an antecedent doth behould weigh and consider it as it were shewing the meate with some paine and afterward doth gather conclusioÌ„s one after another as it were swallowing downe of morsells and taketh his pleasure by peeces but he that contemplateth receaueth his obiect without paine swiftly and as it were altogeather as if he tooke a draught of some delicate wine such is Meditation and such is Contemplation All prayer therefore and all eleuation of the spirit for to carry it selfe with a strong and swift flight before the throne of the diuine Maiesty must be carryed by them or by the
is the promise of 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 1. Reg. 12 11. that she would consecrate to his seruice the child he should giue her and so hauing obtayned of God a little Samuell that was to be a great Prophet she did dedicate him to Gods seruice 1. Reg. 2. as soone as he was weaned with like deuotion did Ioachim and Anne offer their daughter to the Temple Niss sup Niceph. l. 1. c. 7. as a present receaued by the speciall fauour of God and consecrated to God by promise and vow they had made The other cause of this oblation is more high that is the election of God The 2. cause who had decreed before the creation of the world to make a paterne or principal worke in this B. Virgin according as Wisedome maketh her selfe to say 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 thē 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 offering of the Virg. This was therefore the richest offering that hitherto was euer made to God in his Temple it was also the most noble peece that euer came out of the treasury of his holy Spirit With what eye then think you did he receaue her with what admiration did the Angels-guardians of the Temple desire to behould this diuine starre rysing in the heauen of the Temple of God This heauenly Virgin that was to be the Mother of their Lord and Maker The third point of the Meditation Of Virgins and men consecrated to Almighty God CHAP. XVIII IN the third point he shal meditate how God hath alwayes had in his Church Women consecrated to God haue beene alwayes not only certaine men dedicated to his seruice who by a common name were called Priests but also women as well Virgins who after a certaine tyme did mary as Widowes who remayned in perpetuall widowhood a custome counted heauenly among the Iewes in the booke of Exod. 38. where he sayth that Moyses made a Vessell or Lauatory of brasse with the foot Exod. 38.8 of the looking glasses of those women which fasted and watched in great number before the doore of the Tabernacle wherof Rabbi Abraham writing sayth Rabbi Abraham 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 Lyra and others did serue for a Glasse to such as washed to see if there were any vndecent spot in their face though some Doctours haue lesse probably held that these Glasses were 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 Looking glasses the instruments of vanity In the second place we gather that these women did altogeather renounce the pompe of the world for in signe heerof they offered to God their Glasses principall instruments of their vanity to be applyed to some holy and sacred vse serued God with all their strength with goodly order and constancy like spirituall Amazons and women of warre consecrated in the house of God Amazōs women of warre euen as the Priests in their vocatiō made another sort of spirituall army of which principally the Creatour in the Scripture is called God of Hostes or Armies as ruling and pleasing himselfe in them aboue all other companies of men they being the strength and ornament of his spirituall kingdome against the armies of Sathan who being an Ape of Gods works hath not omitted to ordayne like companies in his Kingdome for as among the Idolatours he had his sacrifices Vestall Virgins exēpted from Parents authority his Temples and Priestes and other tokens of diuinity to the imitation of God so caused he to be erected Houses of women in Aegypt Greece and other places one the most noble of all the rest in the famousest seate of his Tyranny which was Rome of the Vestall Virgins consecrated to Vesta the Goddesse of fire whome they serued vnto 30. yeares Aul. Gell. l. 1. Noct. act c. 12. Sueton. in Iul. Caes c. 83. Hub. in suo Caesar Alex. ab Alex. l. 5. cap. 12. ex Plutar. alijs and afterwardes married were respected of all the world and honoured with many priuiledges for they were exempt from the power of their Father and Mother from the day of their consecration without any other letters of their emancipation they had authority to make their will were of that credit and respect that to them were giuen to keep the Testaments of the most noble men of Rome that died and the publick contracts of peace and alliance If the Magistrate met them in the street he returned to make them place and saluted them as if they had beene Goddesses if in the way they chaunced to meet with any condemned person they deliuered them for that tyme neither durst any speake a dishonest word in their presence as if they had beene a certaine Deity at the Theaters they had the most honourable place by themselues a part which honours no doubt were giuen to the imitation of the Hebrewes among whome these religious women were inuiolable and held in great reuerence yet without all shew of superstition Therfore the race of Hely the high Priest was accursed and rooted out because his sonnes 1. Reg. 21.22 besides other sinnes had violated some of these as in the booke of the Kinges is signifyed These women continued vnto the tyme of our Sauiour who being brought to the Temple a child was ackowledged and praysed by one of them called Anna a Widow of
Debora Iud 4.13 The valley of Terebinthus where Dauid a child fighting the field for the hoast of the Lord of hoastes 1. Reg. 17 caused the great Giant Goliath to kisse the ground and cut off his head with his owne sword getting the victory which was a notable figure of our redemption Places sanctifyed in the law of Grace The new testament doth also affoard vs many places famous in this fashion The desert wherein S. Iohn who waâ— 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 Matth. 4. and repelled the Diuell his tempter with confusion that where he filled fiue thousand men with fiue loaues two Fishes Ioan. 6. The mountaine of Thabor where he shewed the glory of his body transfigurated to Moyses Matth. 17 Elias and his three Apostles and the other where he made that worthy sermon coÌ„tayning the eight Beatitudes most of them Paradoxes to the wisedome of the foolish world The mount of Caluary The mountaine of Caluary where fighting in the field of his Crosse he ouercame the truâ— Goliath and his troupes giuing him a deadly blow in his forehead with the weapons and stones of his death and humility The parlour of the Eucharist The house wherein he changed water into wine also where he made his last supper with the Paschall Lambe substituting for it the true Lambe in the institution of the Sacrament of his body That where he powred downe that heauenly loue of the Holy Ghost in forme of fiery tongues Of the Holy Ghost and a thousand places more illustrated with some worke of the almighty power wisedome or goodnes Profane writings also haue their places famous in this respect their mountaines of 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 commoÌ„ 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 The chaÌ„ber of Loreto more famous in such mysteries in hauing been the closet where the marriage of the Sonne of God with our humane Nature was celebrated in the B. Virgins womb the most high and mysterious worke that the holy Trinity maker of all thinges did euer accomplish for therein God was made man the Creator a creature the supreme cause an effect the Word flesh the spirit did take a body the first â—s become last and Alpha Omega the incomprehensible is enclosed in the wombe of a Virgin Eternity hath subiected it selfe to tyme the Almighty is become weake the soueraigne wisedome goeth to schoole to learne the souueraigne goodnes doth suffer and contrarywise on the other part Man was made God the Creature Creator flesh was made the word â—he body tooke a spirit the last was made first and Omega Alpha the little became incomprehensible tyme hath passed â—o eternity infirmity became almighty folly supreme wiseâ—ome mortality became to giue life and suffering felicity This is the mystery of mysteries the first foundation of all that the Christian fayth adoreth in the Church of God The IncarnatioÌ„ is the ground of al mysteries Christian feasts Natiuity Circumci ioÌ„ c. The fouÌ„dation of that of the Natiuity of the Circumcision of the Passion Resurrection Ascension of the sending of the Holy Ghost of all the feastes of Saints of the B. Virgin his mother his Apostles Martyrs Confessours and Virgins For the Son of God being once made man gaue ground and footing to all these solemnities and without it we had had none al were inclosed in the sacred bosome of this worke and mystery and can there be any thing greater or more admirable May the Creation of a thousand worlds be compared to the maiesty of this exploit And this diuine Chamber hauing beene the House and Closet wherein it was performed doth it not coÌ„prise in it selfe the very maiesty of all the remarkable thinges and places of the old Testament all which did figure and had relation to this Incarnation Hath it not more honour in it then if it had beene a Temple with a thousand altars or an altar or a thousand sacrifices More then the mountaines of Moria Thabor Then the valley of Terebinthus of 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 The chaÌ„ber of the B. Virgin the first chappell of Christians and thrice honourable also for hauing beene the first of all earthly houses erected and dedicated for a Christian Temple by the Apostles where the body of the same Sonne of God was as it is still offered in an vnbloudy sacrifice and Masse was celebrated after the descent of the holy Ghost in that happy infancy of the Church of God made therein a most worthy noble match to that parlour which entertayned our Sauiour when he instituted the sacrament and sacrifice of his B. Body before his Apostles the night before he was deliuered for vs more honourable in this respect then the Temple of Salomon which contained nothing but Altars where the bodyes of dead beastes were sacrificed The holy of holies or the saÌ„ctuary of the Temple whereas in this Chappell was also an Altar which caryed the oblation of the body of the sonne of God more worthy also by this honour then the place of the sayd Temple which is called Sancta Sanctorum Holy of Holyes for there was but the materiall arke of the Hebrews whereas this Chappell containeth in verity Iesus Christ the Holy of all Holyes That the House of Loreto is renowned by miracles CHAP. XIX THE seauenth cause that maketh a place venerable The 7. cause of miracles are miracles which either are done or haue beene done thereat which are most certaine testimonies of the presence of God there seeing