gall to eate and vineger to drinke but himselfe neuer receiued such vsage at the Iewes hands but it was thou O sweet Lambe the true Dauid who didst tast the bitternes of this gall the sharpnes of this vineger Our Sauiour tormented ouer all his body The same Prophet sayd that they had numbred his bones of thee he did speake for he beheld with his foreseeing and Propheticall eyes thy precious body stretched out vpon the Crosse with such violeÌ„ce that men might tell thy bones and there was no part or member in thee which had not his proper torment Thy skinne was torne with the stripes of the roddes thy head crowned with thornes thy feete and hands nayled thine eyes striken with the sight not onely of thine enemies but also of thy friends and namely of thy sorrowfull mother whom I behold at the foote of thy Crosse Our B. Lady at the foote of the Crosse and whome thou seest also striken in her soule with that sword of sorrow which good old Simeon did foretell thou seest her alas with an eye watered with teares and bloud these are the torments of thine eyes Thine eares are beaten with the blasphemies and mockeries of thy persecutors thy hart is afflicted with our afflictions thy backe loaden with the waight of our sinnes and finally Dauid did forsee thee in the light of his spirit which knew things to come he did contemplate thee in this Crosse oppressed with torments and filled with reproaches as a man forlorne without all help or force 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 Deus Dâ—â—â—meus Psal 21. Math. 27. Marc. 15. and with a diuine eloquence dost represent thee as forsaken of God yet by interrogation without affirming in apparence and outward shew not in truth For God had not forsaken thee yea he hath nothing so deere in heaueÌ„ or earth as thee his onely Sonne which he testifyed at that time by the dole and mourning of the whole world when he commanded the sunne to eclipse when he made the moone loose her light the earth to tremble the rockes to riue the graues to open in signe of thy griefes and sorrowes and in detestatioÌ„ of the malice of thy tormentors Why the death of our Sauiour was so long before figured foretold It was therfore the enormity of thy torments which these words declared and not any forgetfullnes of thy Father Heere suffer me O my sweet Sauiour to aske thee why thou didst cause the tenor and forme of so many torments to be so liuely expressed and fortold and why thou wouldest endure them Hast thou foretold them to proue therby that thou wert God that thy death was not by chance but a voluntary charity a designement of thy wisedome and infinite bounty towards man made long before hand a mercy proiected in the closet and counsell of thy Eternity for who could so particularly foretell so many and so diuers actions happened in this tragedy that knew them not Onely God perceiueth forseeth future things Esa 41.13 And who could know them being so remote and so vnlâ—kely but only God but thy self to whose eye all things are present And who could haue belieued that thou wouldest loue vs so soone and so happily and wouldest endure so much for vs if thou hadst not giuen vs aduertisement before hand of all that thou didest suffer vpon the Crosse 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 Why our Sauiour suffered so much though thou hadst suffered nothing but liued in the glory of a rich King in commanding the whole world and taking homage of all thy creatures which is due vnto thee by al titles of souerainty Why O Lord making thy selfe man wouldest thou abase thy selfe vnder our basenes after thou hadst left all and insteed of riches pleasures and honours didst choose pouerty paine and humility didst lead a life which was noâ—hing but a continuall pennance thou wouldst besides suffer death the death of the Crosse that is most bitter in griefes and anguishes most cruell in torments most shamefull and ignominious in iniuries a death armed with the fury of all the powers of hell irritated with all the vices conspired together of all notable sinners Kings Princes souldiers Iudges Priests all sorts of people wicked The 1. cause to shew his loue to his Father The 2. to shew his loue to man proper to performe an exploite of enormous cruelty Why O Lord hast thou chosen this thorny way And this field so full of asperities Is it to shew thy exceeding loue to thy Father suffering for him in our behalf whatsouer could be suffered For it is the touchstone of affliction that maketh the sure proofe of firme friendship to any man Or is it moreouer to 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 pleÌ„tifull aboÌ„dant 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 Psal 129. which must needs be purged with so precious a life painefull a death The 3. cause to shew the enormity of sinne My sinnes then are they that haue lifted thee vpon the Crosse they haue torne thy skinne they haue crowned thee with thornes they haue nayled thy hands and feete they haue entertained thee with gall and vineger O then my soule sinne no more for thy sinnes are the cause of this parricide bring no more forth the butchers of thy Redeemer after hauing receiued so many signes of his fauour towards thee Finally O gentle Lambe hast thou vndertaken and suffered this painfull and ignominious death To teach thy children how they must suffer 4. To giue vs example to suffer Giuing them an excellent patterne of thy life of thy death to imitate and to suffer for the honour of God and to carry his Crosse For seeing the head captaine is the formost in the fight and assalt seeing the King is the first hath the greatest part in paines and punishmeÌ„t
THE PILGRIME OF LORETO PERFORMING HIS VOW MADE TO THE GLORIOVS VIRGIN MARY MOTHER OF GOD. Conteyning diuers deuout Meditations vpon the Christian Cath. Doctrine By Fa. Lewis Richeome of the Society of IESVS Written in French translated into English by E.W. PRINTED At Paris Anno Dom. M.DC.XXIX TO THE MOST HIGH AND EXCELLENT PRINCESSE MARY BY GODS SINGVLAR PROVIDENCE QVEENE OF GREAT BRITAINE FRANCE AND IRELAND c. MADAME This Pilgrime being drawn with a great desire to present himselfe and his seruice to your Maiesty was driuen backe by a double feare the one of offending with his ouer-boldnes in presenting himselfe poore Pilgrime to so great a Princesse the other least the very name of Pilgrime might debar him of all accesse and Audience Yet at last he resumed his first resolution considering that he was to appeare before a Queene not so Great as Gracious as all that conuerse in your Royall Court do try and testify You are the daughter of that great and Gracious King who heertofore hath with gracious acceptaÌ„ce intertained this same Pilgrim in FraÌ„ce presented vnto him by that eloquent learned and Religious Frenchman F. Lewis Richeome Accept then MADAME in England what your renowned Father imbraced in France He desireth only to be graced and honoured with your Maiestyes Name and to shroud himselfe vnder the winges of your Princely protection and to be admitted your Maiesties poore beadesman For the bare Name of Pilgrime though it may chance to breed some iealousy at the first yet whosoeuer shall but search him and examine his instructions and directions find nothing but of deuotion meditation prayer and particulerly for your Maiesty he may hope rather to be admitted for his innocency and loyall Intention then excluded for the only name of Pilgrime which Name though now strange hath heertofore beene so vsuall and esteemed in our Court S. Helene and Country as Kinges and Queenes haue not only vndertaken it but gloried therein Canutus And so great sayth an ancient Authour 900. yeares since was the deuotion of Englishmen in that tyme Ceadwalla after all the Country was conuerted and christened that not only the Noble men and the meaner sort Clerickes and Layickes but the Kinges the Kinges children leauing their kingdomes and the wealth of the world Marcelliâ— in vita S. Switbâ—râ—â— haue out of their great deuotion chosen for a tyme to go Pilgrims for Christ on earth This Pilgrime was presented to your Maiestyes Father in France of purpose to offer his prayers for the then Daulphin now King the benefit and fruit whereof he hath found and felt in good successe of his affaires and for all the Royall house Realme of France wherein your Maiesty had a part he commeth now wholy and particulerly to do the like for both your Maiesties that God by the intercession of his Blessed Mother would blesse your Royall persons your people and kingdome with all earthly and heauenly benedictions And namely that hauing vnited you in the sacred bandes of holy Matrimony and lincked your hearts with so fast Loue and Affection as all your Subiects do ioy to see and heare that he would also blesse you with the happy fruit thereof and make his Maiesty a ioyfull Father and You a Mother of many goodly and Godly Princes who may longe sway the Scepter of great Britaine after you may imitate in vertue and sanctity S. Edward and S. Lewis your Maiesties glorious predecessours and in wisedome and valour your Maiesties noble Father of famous memory Neither doe I see MADAME why this Pilgrime should feare to come to any Court or company seeing he coÌ„meth euery where but among his fellowes for though all be not Pilgrimes of Loreto neither is this booke only or principally to direct such yet whilest we liue in this world we are though as Kinges Queenes and Emperours all Pilgrimes as a great King sayd of himselfe Aduena peregrinus sum ego Psal 38. Who though they haue thousandes of Castles and Citties yet haue they not heere any one Ciuitatem permanentem which shall not be taken from them before they dye or they taken from it by death but futuram inquirimus hauing no mansion-house or byding place in this world we goe seeking one in Heauen where be multae mansiones Which this Pilgrimage vnder the shadow of his other Pilgrimage doth exactly teach vs to do exhorting vs with S. Peter 1. Pet. 2. as strangers and Pilgrimes to abstaine from carnall desires which fight against the soule and to seeke the spirituall and eternall the increase whereof will make your Maiesty greater before God and man For the honours and glory of this mortal life your Maiesty hath as much as your heart can reasonably desire You haue for your Ancestours great Emperours and Kings of Hungary and Bohemia for your Progenitors the great Dukes of Tuscany for your Father Great Henry of France and for your husband the King of Great Britaine all Great Being placed in the top of these honours there is no roome for more nor cause to desire any greater fortunes but only those which may and alwayes should increase in vs in this life and prouide matter for a Crowne of glory in the next These MADAME are holy vertues which adorne noble deuout soules as silke siluer gold pearles and precious stones doe the body these are the ornaments which haue aduanced meane women aboue Queenes Queenes aboue theÌ„selues as they did Hester who though she were exceeding beautifull yet her humility modesty charity wisedome other diuine qualities of her soule made her more admired in her life theÌ„ the beauty of her body or the Diademe of her head and after her death hath left her Name grauen in the memory of all following ages These goodly ornaments I say togeather with the corporall guifts which the hand of God hath liberally cast vpon You wonne the harts of those who knew you in France and were the titles wherby you were iudged to be a Princesse worthy of a Kingdome and a fit Consort for so great a King To conclude these are the treasures which only You shall carry with You departing this life to raigne for euer in the other with the Blessed The other guifts as beauty riches honour Iewelles the Crowne it selfe and all other earthly treasures the spoyle of tyme do passe from their being to their buriall as a shadow that vanisheth as a Post that gallopeth away as a Ship on the sea as a Bird in the ayre who leaue no path nor trace behind them as dust or a lock of woll hoysted with the wind as the froth and fome of the Sea broken with a storme as smoke dispersed in the ayre and as the memory of a guest which stayeth but one night Thus sayd Salomon out of his owne experience and we see as much euery day by ours Sap. 5. How vaine then O most Christian Queene is all this world
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 Three places famous in Palestine In Galilee this chamber of Ioachims house where the Virgin Mary was saluted by the Archangel Gabriel in Nazareth in Iudea the Cribbe where our Sauiour was borne in the little towne of Bethleem and the Sepulcher where he was buryed by Hierusalem These places honoured with goodly Temples built by Constantine and his Mother Temples built at the Crib Sepulcher of our Sauiour in the house of the B. Virgin Guil. de Nangis in in life Io. Vill. c. 17. 92. were visited of an infinite number of Christians 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 An. 1254 The first was in the yeare 1254. when he armed forth about 1800. Shippes that set forth from Marsiles the 7. of August An. 12â—9 The second was in the yeare 1269. which he called the Pilgrimage of the Crosse wherin he was accompanied with the King of Nauarre and though he there performed many worthy exploites both of valour piety for the recouery of this holy patrimony of the children of God and after him the Knights of the Temple of S. Iohn of Hierusalem yet could he not establish and settle such a peace stay in Christians affaires but that the Infidels quickly became maisters thereof againe Tripolis taken by assault by the Infidels 1291 14. of April 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 The factions of the Guelfâ— Gibellines Platin. Blond l 7. Tâ—â—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 â—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 The cribe of our Sauiour being by their naturall scituation in some sorte assured neere also vnto the Christians Therfore our Sauiour meaning to take this precious prize out of the haÌ„des of the Infidels and if we may so say raise it from death The Sepulcher by a meane meet and worthy of his almighty power and to make a present thereof vnto the fayth and deuotion of his Church he caused it miraculously to be transported into a Christian country and place of liberty and that at diuers tymes and to diuers places as we shall declare 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. Diuers remoues of the house of Loreto IN the yeare 1291. the 9. of May this house was carryed from Galiley into Sclauonia to a plaine at the top of a little hill scituated betwixt two townes called Tersact and Flumen not far from the Mediterranean sea in which place it remayned about 4. yeares and from thence it was transported the second tyme into Italy in the yeare 1294. the 19. of Nouember The first from Nazareth to Sclauony 1281. to three seuerall places First into the 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 2. from Sclauony to Italy 1294. pertayning to two brethren whence also for their auarice within lesse then a month it was once againe translated a bow-shot from thence placed on another little hill by the high way to Reccanata halfe a mile from the Sea where now it is VVhy 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 first cause and is more great and famous by these manifold transportations neuer heard of before being remoued in so diuers places in the sight of many people and in short tyme from Asia into Europe from one coast to another and all this in places neere one to another and in short space to wit from 1291. to 1294. within lesse then fiue yeares The 2. cause Secondly the diuine Bounty hath this way shewed it selfe more liberal imparting and communicating it selfe to more people that is to the Sclauonians and to those of this side the Sea and the diuine Iustice hath beene more auailable instructing men how to respect holy things and not to abuse them except they would be depriued of them and punished For God causing this holy house to be remoued from vnfaythfull Palestine to Sclauony from thence to Italy and there from
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
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 False Gods Idols are vices who vnder false banners carry the name of Christians which are proper will pride auarice impurity enuy rancour gluttony slouth and such like abhominations of vices and aboue all from obstinate errour and heresy which this malignant abuser of men and infernall workeman doth forge and furnish to the world insteed of the old Idols of Pagans which he seeth hath long since lost all honour and credit Keep me Cypr. l. de vnit Ecc. O my Creatour and Sauiour from being abused by those false Gods let not my soule seeke after these vanityes nor euer bow her knee to these Idols that she acknowledge no other God but thee honour thee alone in thy Church and in the communion of thy Saintes and with a sound faith and place her chiefe hope in thee alone God to be honoured with a true faith hope charity and loue thee alone withal her hart and honour and respect for loue of thee all others that are honourable by thy guifts and graces in heauen and earth Angells and men These and the like shall be the Pilgrimes discourse this after dinner In the Euening he shall say his beades or some other prayer to salute the B. Virgin and shall take vp his lodging for his rest that night 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 prayer preparatiue The first shall containe the accustomed demand to wit the assistance of Gods grace by the which all our actions and prayers may be made to the honour of God 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 Our tongue giuē to prayse God with to honour God as the first instructed the hart and as the tongue dependeth of the hart so this commandement is a dependance or conclusion of the first for if God must be honoured with a soueraigne worship as the first teacheth then it followeth that we must honour his Name What is meant by the name of God which is the note of his Greatnes as the name of a King is the note of Roialty that we should not take it in vaine that is without reuerence iust cause otherwise it is a dishonour to him This is therfore one consequence of the first commandement yet God would giue it a part and in expresse termes the better to particularize the markes of his honour more distinctly to bridle tongues of worldly men too much inclined to iniury his maiesty with false and vaine oathes It teacheth vs therefore to employ our wordes to the honour of God and if we must sweare to sweare holily and not in vaine now the name of God as farre as we can know is euery saying or word that signifieth the infinit Essence wisedome bounty as are God Lord King of kinges Almighty Lord of Hostes These names and the like vsed in holy Scripture are soueraignely honourable because they appertaine to God and God is honoured and dishonoured in them as the King in his by the vertue or malice of men and namely by their language The second shall be employed to meditate Diuers wayes of honouring the name of God how we honour the name of God m ny wayes to wit when we confesse him stoutly before all when we professe Iesus Christ his Sonne authour of our saluation God and man when we attend holily to heare the word of God when we singe his prayses when we pray to him when we thanke him as wel in aduersity as in prosperity as holy men haue alwayes done Dauid Iob and the like who were they in peace were they in affliction sayd alwayes The name of God be blessed How the the name of God is honoured by swearing But specially and according to the principall sense of this Commandement we honour his name when we sweare with piety that is when with necessity truth and respect we call God to witnesse of any thing saying God is my witnesse God knoweth by God I call God to witnesse as God help me or any other wayes that a mā may sweare to which also are referred the oathes made by Saints Angells men the Ghospell by heauen or earth or other Creatures all which appertaine to the prayse of the Creatour as they are vnder his rule and seruice The third shall meditate the three conditions necessary to a good Oath that is Verity Iudgement and Iustice Three conditions of swearing Verity commandeth that what we sweare be true be it in affirming denying or promising saying so it is or so it is not or so I promise and I call God to witnesse he that sweareth without this condition is forsworne and doth a great iniury to the diuine Maiesty calling him to be witnesse of a lye who is the first and soueraigne Verity Iudgement teacheth vs to thinke well of that we sweare and not sweare at aduenture without necessity and he that doth it sweareth in vaine abuseth the name of God Iustice wills that what we promise by oath be iust and honest otherwise it is one sinne to sweare it and another to keep it such was the oath of the Iewes binding themselues not to eate or drinke before they had killed S. Paul Act. 23.21 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 Gen. 21.23 24.31 2. Reg 19 7. Rom. 9.22 Cor. 11.31 Gal. 1.20 Gen.
the Cathechizme schoole Masse the chiefe actioÌ„ in the Church The 1. that Masse is the most noble and high Action that is or euer was done in the Church of God for it is the sacrifice of Christians a sacrifice of all sacrifices the verity and vnity of all the old ones in the law of Nature and of Moyses Old sacrifices gaue no grace which were but figures and shadowes heereof In those were only the bodyes of bruit beastes other offeringes of small vertue or valew as which could not forgiue sinne in this is offered an vnbloudy sacrifice after the order of Melchisedech that very body which was offered on the Crosse in a bloudy sacrifice after the order of Aaron Chrys â— c. 6â— ad po â—ntiâ—◠〈◊〉 13 in Mat the body not of the creature but of the Creatour the Body of God of inestimable valew the Body whereby the soueraigne Iustice was fully satisfyed the whole world redeemed and wherwith the soules of the faithfull are nourished and their bodyes quickened and in which the world shall be iudged that Body which maketh an offering most highly acceptable to God and most profitable to his Church because it is the body of his Sonne by the which he hath beene most highly honoured as also because it was offered by the same Sonne himselfe whose vicar only the Priest is as in Baptisme and the other Sacraments wherein our Sauiour as the first cause worketh baptizeth confirmeth absolueth by the meanes of the Priest as by an instrument and this being the body of God there is also his soule and deity and all the Court of heauen to honour the body of their King 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 How the body of Christ is present in the Masse for it is not by any naturall or common cause but as we haue sayd by the almighty word of our Sauiour who made the world of nothing the which word doth transubstantiate the Bread Wine into his Body and Bloud that is make the substance of his Body succeed the substance of Bread which departeth there remaineth notwithstanding the colour tast and other accidents of Bread and Wine vnder the which as vnder a veile the Body and Bloud of our Sauiour are present as long as these accidents remaine in their being which are so many wonders aboue nature as there be sortes of thinges therein The profit which the well disposed soule receaueth of the Masse and so many testimonies of the infinit power wisedome and goodnes of God the worker of such high effects 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 preparatioÌ„ 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 Foure parts of the Masse he shall heare the Introite or Entry of the masse the Epistle the Ghospell the Creed the Offertory and specially the prayers and if he vnderstand no latin it shall suffice that he know in generall that the Priest readeth Scripture that he prayeth to God and prepareth himselfe to the sacrifice which knowledge is sufficient to giue life and quickening to his deuotion and so for his part shall prepare himselfe saying his owne prayers to God The Masse an abridgemeÌ„t of al old Sacrifices and of all actes of deuotio and specially he shall haue regard to the ceremonies of the Priest which are naturall marks and signes speaking in a language common and intelligible to all the world both learned and ignorant and distilling into the soule the Maiesty of this diuine action by all the meanes wayes that a mystery can be carryed to the hart of the beholders For as the Eucharist is an abridgement of all the old Sacrifices so is the Masse of all the ceremonies which man doth naturally vse to confesse Chrys in Psalm 9. Aug. ciuit l 17. c. 20. Leoho 8. de passio Domini Psal 121. â— 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 Luc. 18.13 Psal 13â— Phil. â— stretcheth abroad his armes boweth his knees turnes him from the East vnto the West from the West vnto the East from the South vnto the North from the North vnto the South he kisseth the Altar with his mouth he prayseth God with his tongue he speaketh high he speaketh low he keepeth silence he serueth the smelling with Incense he takes giues the refection of the sacrifice Finally he imployeth togeather with his soule all the senses and religious offices of his body to the homage of this mysterious and diuine seruice and affoardeth as many meanes to excite the hart vnto deuotion The Pilgrime then shall note the whole and shall draw profit from the whole conforming himselfe to the mouinges and exteriour ceremonies and performing interiourly according to his power togeather with the Priest that which they signify In the second part The 2. part of the Masse which is from the Offertory to the Consecration where the Priest offers to God the Bread and Wine to consecrate and pronounceth with a low voice sundry godly prayers asking the diuine assistance He shal offer with him the bread and the wine offered by him and shall offer vp himselfe namely when the Priest turneth him exhorting the assistants to pray to God to the end â—e â—â—ceaue this sacrifice in a gratefull odour saying Orate fratres Pray Breâ—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
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
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