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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10746	The pilgrime of Loreto Performing his vow made to the glorious Virgin Mary Mother of God. Conteyning diuers deuout meditations vpon the Christian and Cath. doctrine. By Fa. Lewis Richeome of the Society of Iesus. Written in French, & translated into English by E.W.; Pélerin de Lorète. English	Richeome, Louis, 1544-1625.; Walpole, Edward, 1560-1637, attributed name.; E. W. (Edward Worsley), 1605-1676, attributed name.; Weston, Edward, 1566-1635, attributed name.	1629 (1629)	STC 21023; ESTC S115933	381,402	480

was carried not long before Afterwardes going from Sclauonia to Palestine they found in Nazareth the same markes and tokens of the place which the Sclauonians had found foure yeares before And their report recorded in the writings of the Citty was kept in the publike Recordes for testimony vnto all posterity Of certaine strange and meruailous transportations CHAP. IX THOVGH this be a wonder the like wherof hath not beene often heard that a whole house should be transported and carried from one country to another as this holy house was which alone had the honour of such a priuiledge yet we read also of diuers transports of the same kind made either by prayer or by art industry of men euen of Paynimes otherwise Wherfore this should not seeme either impossible to the power of God nor beyond the fayth of men S. Gregory Thaumaturge as S. Gregory Nissene reporteth in his life by his prayer remoued a Rocke from one place to another Greg. Thaumat Greg. Niss in his life by this means plāted the faith of Iesus Christ in the hart of the Idoll-Bishop before whome and for whome he wrought it Paulus Venetus telleth that a simple Christian of Armenia neere the towne of Taurisium caused also by his prayer a mountaine to moue in the sight of the Saracens Paul Ven. l. 1. cap. 18 whilest they mocked Christians for holding of a fayth that bosteth to remoue mountaines and threatned to kill him if either he did not deny his fayth or performe this miracle which they seeing performed many of them were conuerted to Iesus Christ In the yeare 1571. a great Hill in England somewhat neere the sea changed his place whether it were by some earthquake or by some secret supernatural power Pliny recounteth that in Brusse a towne of Maracko an orchard planted with Ohue-trees appertaining to Vectius Marcellus a Knight of Rome Plin lib. ● cap. ●3 and Procurator generall of Nero the Emperour was carried from one place to another Art also which is a branch help of Nature hath her miracles in the like kind Lib. 7. c. 9 hist Indic For we read in the History of the new world that those of Mexico haue by deuice of water-workes transported Gardens with their trees and fruits into faire countryes Archimedes boasted that he could remoue the earth out of his place Archimed Plutarch in Marcel if he had another place firme whereon to set his mathematicall instruments and there are found Enginers also of our tyme that could pull vp great Okes and other trees as one would pull vp a radish-roote make them leape in the aire with engines which many would thinke a miracle if they should see it and not see the cause this being an effect aboue the ordinary force of men though as strong as Roland or Milo and surely it is a great wonder of art If then we thinke these miracles of S. Gregory the formentioned to haue beene done as the credit of histories doth command vs to thinke they were if the Paynimes haue belieued that by the power of their Gods or by art such wonders could be wrought why should we make difficulty in beleeuing this transport who haue and belieue a God almighty author of Nature and of all the power of arte and to whome Iesus Christ hath sayd about these kind of workes that one graine of fayth should remoue mountaines Math. 17.20 Luc. 17. ● 1. Cor. 1● cast them into the sea so also sayth S. Paul If then with fayth men may worke these transportations may we not beleeue with the fame that Angels by the will of God haue done this to whom he hath giuen naturall force and strength to doe this and such like workes For we know that the Angell carried the Prophet Abacuc from Iudea to Babylon and carried him backe frō Babylon to Iudea againe Dan. 1● 35. more then twenty dayes iourney in a moment And we know by their naturall force they roule about the huge frames of the celestiall Bodys from East to West and from West to East with an admirable swiftnes and constancy now these six thousand yeares togeather without any paine or difficulty a worke without comparison more difficult then to carry a house once or twice from one country to another from Asia to Europe from Nazareth to Sclauonia and from thence to Italy although it be also an effect miraculous and admirable for the rarenes Why the Writers of that tyme did not record in their History this meruailous transport of the Chappell of Loreto and of many strange thinges neglected and not perceeued CHAP. X. BVT heere will be demanded why this cause being so rare and admirable no Historiographer that writ in that tyme made any notable mention thereof The demand is reasonable and the silence may seeme strange Therfore to satisfy it I say first that this might happen because there were few famous writers of that tyme for amongst the Greekes the most renowned Nicephorus flourished about 1297. was Nicephorus Calixtus and amongst the Latines William de Nangu a Monke of S. Denis in France who perhaps were both ignorant of this matter for although in it selfe it were great yet the fame therof was not so soone spread in strange countryes or if they should heare of it so farre off they might not belieue it at the first or if they did beleeue it they durst not publish it in their writings strangers still referring themselues to those that were neerer and might haue better knowledge assurance of the matter The other learned men of that tyme as well Greekes as Latins as Nicolaus Cabasila Nic. Cab. Geor. Pac. Robert of Sorbone about 1296 George Pachimer Robert of Sorbone were occupyed in commenting the Scriptures and handling Theologicall questions rather then in writing of histories they therefore put this miracle first in writing that knew it first and whome it concerned most who were the Sclauonians and Recanatines and that the most authentically they could that is in their publike recordes and stories written for that printing was not yet deuised Secondly I answere that it might happen in this case Two causes of silence in great matters which we often see to happen in great and rare matters that they are not knowne either for that they are not marked obserued euen by those that are neerest being busy in other matters that touch them more neere or els are neglected and omitted by writers as being knowne manifest to al which I can proue by fresh examples of our owne tyme and wherof my selfe haue beene for the most part an eye witnesse also by the testimony of antiquity I was at Auinion the yeare of our Lord 1590. when a little child of the same towne aboute fiue or six yeares old A child fell from a place 24. foote high without harme 1590. named George Caluet the sonne of a worshipfull Aduocate going to see the schollers

of neighbours and for him is made the first commandement which shall make the meditation of the eight day in this sort The Morning Meditat on of the 4. Commandement Honour thy Father and thy Mother to the end thou maist liue long vpon the earth CHAP. XIX THE Prayer preparatiue as before The first Preamble shall set before his eyes The first Preamble the wordes of this Commandement HONOVR THY FATHER AND THY MOTHER The second shall aske grace of God to gather profit of this meditation For the first point the Pilgrime shall meditate the equity of this commandement taught by the wiseman saying The 2. Honour thy Father thy mother and forget not the paines of thy mother Eccl. 27.9 and remember that without them thou hadst not beene borne and render vnto them as they haue done vnto thee He meaneth they are cause that thou art in the world Why Fathers should be honoured and haue suffered much for thee they haue nourished and brought thee vp with great labour and trauile thou art then bound by law of nature to render them honour to succour them if they haue need of thy help to obey them so they command thee nothing against the commandments of God or the counsells of our Sauiour as to kill another to be an heretike not to follow the way of perfection if God call thee for then we must sticke to that exception taught by our Sauiour himselfe He that hateth not his father Luc. 14. Act. 5. and mother is not worthy to be my disciple And that which S. Peter sayth VVe must obey God before men The name of father extendeth to all parents and Superiours For the second point the pilgrime shall marke that in this Cōmandement are comprehended Fathers Mothers Vncles Ants and all sortes of superiours spirituall and temporall as are Prelats Pastours Priests Maisters Kings Princes Magistrats Tutors and such like to whome to euery one by this law is due honour respect and obedience in all that toucheth their charge with the foresayd exception that they command nothing contrary to God In the third point he shall note that this law doth secretly teach that Fathers and Mothers should carry themselues Christianlike towards their children to the end they may deserue and retaine worthily the right of this honour commanded by God to them to loue them with a Christian loue to giue them good example and edification in wordes and workes to bring them vp in vertue and in the feare of God Eph. 6.4 You Parents sayth the Apostle bring vp your children in the doctrine of our Sauiour To prouide for their necessityes but specially that concerne the life of their soules for this is the end of true and fatherly loue as all the care of beastes toward their yong ones is the life of their bodyes the like should other Superiours performe with due proportion to their subiects The speach shall prayse the diuine Maiesty in the iustice of this his Commandement The speach and shall demand grace for all children that they may honour and serue their parents for al subiects that they may respect and obey their Kinges Superiours and Magistrates for Fathers Kinges Pastours Magistrates and Superiours that they may discharge toward God that fatherly care they owe to their children subiects and that both by the one and the other he may be praysed blessed in the execution of this his Commandement shall end with this prayer It was not inough for thee O Lord to giue vs lawes cōcerning thyne owne honour thou hast made lawes also for thy creatures seeking to haue euery thing wisely and iustly ordered in thy house for this is the house of thy soueraigne Wisedome and iustice the creature with his Creatour the creatures among themselues giuing and taking euery one his due that appertayneth vnto him and that man should honour thee not only in thy selfe but also for the loue of thee in thy workes Powre forth O Lord thy holy spirit in aboundance vpon all fathers and children subiects and superiours and namely those that liue in the compasse of thy holy Church that they may holily accomplish thy commandement and by a reciprocall performance of honour and obedience prayse thy holy name and merit eternall glory the reward of good and faithfull subiects The after-dinner and Euening of the eight dayes Iourney The corporall and spirituall VVorkes of mercy CHAP. XX. IN this afternoone the Pilgrime shall frame some Meditation of the workes of mercy both corporall and spiritual for in them we make proofe of our loue to our Neighbour The corporall are 1. To giue meate to the hungry 2. To giue drinks to the thirsty Matth. 25 3. To cloath the naked 4. To lodge the pilgrime 5. To visit the sicke 6. To visit prisonners 7. To bury the dead Tob. 1.2 2. Reg. 9. The spirituall are 1. To correct the sinner 2. To instruct the ignorant 1. Tim. 5.20 3. To counsell those that doubt 4. To set those that erre into the right way 5. To comfort the afflicted 6. To pardon iniuryes 7. To beare patiently the troublesomnes of others 8. To pray for the liuing and the dead By all these workes men make triall of the loue they beare vnto their Neighbour and principally by the spirituall which concerne the health of the soule by those also principally the Son of God hath shewed his infinite loue towards vs attending to no other exercise euen to his last breath In particuler for that which concerneth this fourth Commandement the Pilgrime shall haue ready some examples of holy Scripture of such as singularly haue beene true children of their Fathers and Mothers as were Isaac Iacob Tobie and such like Plin. l. 7. cap. 36. as also among the Gentils that Roman Damsell who nourished many dayes with her own milke her Mother being condemned to dye by famine in prison by visiting her in the way of comfort Vai Max. l. 5. c. 4. secretly giuing her her breasts to sucke and was the cause that the Iudge wondring at this piety not only deliuered this prisonner but gaue her also a perpetuall pension out of the publicke treasure The piety of Storkes The like is written of a Grecian Lady towardes her Father Cimon prisonner in his extreme age He shall consider also the like piety in some vnreasonable creatures as in Storks who nourish their father and mother growing old and impotent bringing them their prey into their neast as they were wont to nourish them when they were yong But aboue all he shall admire the Sauiour of the world who not only honoured his heauenly Father by his obedience but also his Mother and Creature the B. Virgin Mary and his presumed father Ioseph He was subiect to them sayth the Scripture that is Iac. 2.51 he respected them he honoured them he obeyed them O sweet Iesus O Creatour of heauen and earth O

84. yeares Luc. 2.37 who departed not from the Tēple giuing her selfe to fasting and praying day and night as S. Luke in his Ghospell sayth Chap. 2. In the company then of these Virgins and holy Women was consecrated to God this Virgin of Virgins and Mother of al mothers and Widow of widowes to sanctify and beginne a foundation for other virgins and widowes that should serue God in the Law of Grace consecrating to him by solemne vow their body and soule not for a tyme but for all their life long The B.V. remained in the Temple vntill the 14. yeare of her age ended Niceph. l. 2. cap. 3. Heere the Pilgrime shall meditate attentiuely first what this chosen child might do during her infancy in the house of her Father which was euen this heauēly Chamber wherein he maketh his meditation how many signes she gaue in this her yong age of her present and future sanctity In her cariage In her words and actions In her modesty in her obedience in her going in her eyes and in the gouernement of all her senses and gestures Secondly with what ardour and feruour of deuotion and piety with what innocent purity of body and soule with what consent and harmony of al the great vertues of a celestiall virgin she serued that supreme Maiesty in the Temple for eleuen yeares she remayned there O little habitation O happy house of Nazareth which first didst behould to moue and shine this beautifull shining starre performing the course of her infancy within thy walles closure that first heardst her speake first didst see her go didst first behold her graue modest footesteps and marchings O Temple most honourable in the holynes of this offering in the greatnes of this Queene in the dwelling of this Virgin her selfe a Temple more royall then thou builded of more precious matter and by a wiser workman then he that made thee a liuing Temple a worke of the Holy Ghost built of precious stone and adorned withall sort of graces who was to be a Tabernacle and Pauilion to the King of Kinges and a refuge to mankind O God great worke man of this wonder as of all others be thy name blessed for euer in her thy liberality praysed thy goodnes exalted and magnifyed O glorious Virgin O great-little Lady an offering most pure most beautifull and most acceptable to the eyes of the diuine Maiesty in thy infancy and in all thy youth which thou didst spend in the seruice of thy Creatour obtaine for me that I may be a pure cleane offering vnto his altar that I may serue thee day and night and that if my yeares passed haue beene ill spent at least the rest of my life may be consecrated to the prayse of thy Creator myne that my thoughts wordes and workes may be a continuall offering to his Temple and that such may be the life and pilgrimage of thy deuoted Pilgrime This shall be the speach and the end of his morning meditation after he shall heare Masse and the rest of the diuine seruice vntill dinner tyme. The After-dinner and euening of the fiue twentith Day IN the afternoone he shall vse the same exercises of deuotion that he vsed the dayes before In the euening he may read the history of the Presentation of our B. Lady and gather thence some new profit of admiration loue zeale deuotion towardes God and the B. Virgin the like he may do at midnight except he had rather chuse some other subiect The six and twenty Day The morning Meditation of the Espousall of the B. Virgin with S. Ioseph CHAP. XIX THIS morning the Pilgrime shal take as following the former the Espousall of the B. Virgin with S. Ioseph which was done by diuine dispensation for causes which we must consider afterward after she had remayned in the Temple vntill fifteen years of age at which tyme the virgins were commonly wont to be placed in mariage according to the ordinary course and practise of the Iewes The prayer preparatory shall be as accustomed The first preamble shall represent the B. Virgin and S. Ioseph betrothed togeather The Scripture telleth not by whō but we may thinke it was by the high Priest Iosep lib. cont Ap● or one of the principall as the common tradition of the Iewes touched by Gregory Nissen or by the chiefe or neerest of kindred in the Fathers absence according to the custome of the Iewes Tob. 7.24 wherof we haue an example in the booke of Tobie where it is sayd that Ragnell maried his daughter with young Tobie ioyning their right handes with these words and ceremonies Vide Gereb in Rituali Iudaorum de Sponsalibus The God of Abraham the God of Isaac the God of Iacob be with you ioyne you togeather and fullfill his blessinges vpon you The second preamble shall demand a speciall light to know this mystery The first point shall be to consider how meruailous this mariage was The meruailous mariage of the B. Virgin and accompanied with prerogatiues extraordinary of honour and grace as well as her Conception Natiuity Infancy and Presentation and all the degrees of the life of this most happy Virgin as we haue sayd in the former Meditation The wonders and prerogatiues of this Mariage amongst others were these 1. That both parties were not only virgins but purposed so to continue Of the B. Virgin Mary none may doubt for the Scripture doth euidently shew Maried with vow of continence that she had made a vow of perpetuall chastity the fayth of the Church is that she was alwayes a Virgin before in after her child-birth S. Hierome disputing against Heluidius that infamous heresiarch Aug. l. de S. Virg. Greg. Niss de Cr natiuit Ioseph a pertuall virgin adu Helu ad finem Aug serm 15. de nat Domini Thou houldest sayth he without reason that Mary did not continue a Virgin but I hould with reason not only the contrary but that Ioseph also was a virgin by Mary and giueth the reason saying To the end that the Sonne of God might be borne of a virginall mariage S. Augustine of the same spirit Hould thou O Ioseph thy virginity common with the Virgin thy spouse for that the power and strength of the Angells shall be borne of her Let Mary in her flesh be the spouse of Christ in keeping her Virginity be thou also the Father of Christ by thy care of chastity and honour of thy Virginity Againe Reioyce thou Ioseph and be glad of the virginity of Mary who only in thy mariage hast deserued to haue a virginall affection for by the merit of thy virginity thou art depriued of the act of mariage with this gaine that thou art called the Father of our Sauiour And diuers other Fathers Saints Theodoret Beda Bernard Anselme Thomas Gerson and almost all the Latin Doctours that haue written since Petr. Da. ep 11. c. 4. ad Nicol