these meditations he shal haue others which are set downe for euery day of his voyage which he shall do the same day at diuers tymes Being in the fields he shall take matter of praysing God as those thinges he beholdeth shall giue him occasioÌ„ beholding the Heauens he shall admire God in those immortall bodyes and lights seeing the mountaines the plaines the riuers the plantes the beasts and other creatures he shal giue thâ—nkes for all to God as made for the behoofe of man and of himselfe in particuler and shall inuite them to prayse the same Creatour to the imitation of those wise and stout Hebrews who song in the midst of the Furnace Benediâ—â—e omnia opera â—omini Domino O all yee workes of our Lord blesse yee our Lord c. In faire wether he shal thanke God for that particuler benefit of his way and iourney if it doth rayne hayle or storme he shall thanke him also for this crosse and aduersity and take it patiently to make his merit thereof and his spirit all profit Passing by the Cittyes and Townes he shall visit the Churches holy places the Hospitalls such like where he may get any profit or increase of deuotion Going out of his lodging he shall say Lord shew me thy wayes Psalm 24 teach me thy paths or some such verse and shall salute his Angell-keeper that he may accompany him in the way Luc. 10.5 and beginning to march he shall say his Itinerarium and ordinary prayer for pilgrimes and trauailers entring into his lodging by day or in the night to his bed he shall say The peace of God be heere and shall giue good example and edification to euery one in his talke gestures and all his cariage sitting at the table he shall say grace or heare some other better then himselfe say it and in tyme of relection if there be company he shall beginne some discourse of honest recreation fit for the tyme or shall heare others talke If he eat alone he shall feed his spirit also with good cogitations whilest he refresheth his body with corporall food Hauing sayd grace taken some rest he shall retire himselfe and hauing sayd his Litanyes or other prayers and made examen of his conscience and hauing thanked God for his benefits receaued that day demanding pardon and purposing amendement he shall craue the ayde of the glorious Virgin of his Angell-keeper other Saints and hauing ended his deuotions for that day he shall take his rest THE PILGRIME HIS SETTING FORTH And first dayes Iourney A meditation of the condition of man which is to be Pilgrime in this life CHAP. I. OVR Pilgrime hauing obserued all this ordered and settled his affaires specially if he be maister of a family discharged his iourney of all let and hinderance made prouision of what is necessary The first dayes iourney being confessed and communicated and well prepared and furnished both in soule and body and of whatsoeuer the circumstance of Christian and ciuill prudence may require he shall choose the day of his setting forth and shall take his iourney vnder the protection and safe conduct of Almighty God and of the glorious Vigin whome he goeth to visir of his good Angell The meditatioÌ„ of the morning of the 1. day The meditation and prayer of his first dayes iourny beside that which he shall take proper for the day as we sayd before shall be of the condition of mortall men which is to be pilgrimes and strangers vpon earth The prayer preparatiue shall demand of God that it would please him to direct his intentions and actions to the glory of his holy name as we taught before The first essay or preamble of the Meditation The first preaÌ„ble shall represeÌ„t first Adam chased and driuen out of earthly Paradise to liue heere on earth as a banished man he his wife all his posterity Secondly it shall represent vnto vs diuers holy men and Saints as leauing their homes and houses to walke to strange countryes Abraham going out of Chaldaa to dwell in the land of Canaan Iacob going out of Canaan to dwell in Syria and at last to dye in Aegypt a strange countrey the Apostles after the comming of the Holy Ghost leauing their country to walke pilgrims euery one according to his lot into an vnknowne world The second preamble shall demand of God a cleare light to see this verity and liuely and profitably to apprehend The 2. preaÌ„ble how al mortall men are pilgrimes in this world that we must seek for our countrey els where The first point of the Meditation shall be taken of the wordes of the Prophet Dauid and of the Apostle S. Paul Psal 38. I am a stranger with thee O Lord and a pilgrime as all my fore-fathers haue beene Also We are pilgrimes and strangers before thee Psal 29.15 as our Fathers haue beene Our dayes are like a shaddow vpon earth and passe without any stay S. Paul also We haue not heere a dwelling or permanent Citty but we seeke another which is to come Heb. 1. The second point shall consider the practise of the foresayd words verifyed in the examples of many holy men Saints who from the beginning of the world haue carryed themselues as true Pilgrimes in this life Gen. 4.4 Abel the first iust man in the house and family of God had neither house nor Inne vpon the earth attending only to prayer and keeping his flocke Gen. 4.17 Cain contrarywise the first of worldly reprobates built a citty as being a Cittizen and Inhabitant of this world Gen. 12. Abraham the Father of the faythfull dwelt as we haue sayd a stranger in the â—and of Chanaan in tents and moueable houses not buying one â—oote of Land all his life but a place of buriall for himselfe his children The whole people of God the posterity of the foresayd Abraham was pilgrime in Aegypt 400. yeares and 40. in the desert of Arabia Our Sauiour also was a true Pilgrime not thinking of any thing but of his iourney not possessing any thing yea lesse then Abraham for he borrowed his tombe and Sepulcher which Abraham bought His Apostles also were dispersed ouer the whole earth liuing as pilgrimes and trauailers not ayming at any thing but to gayne way towardes heauen and to draw other men thereunto by preaching of Christ Iesus 3. Why man is pilgrime in this life The third point shall containe the cause why man is pilgrime in this life seeing that the whole visible world is made for him and also why this pilgrimage is so painefull of griefes and sorrowes The cause of the first is the excellency of man consisting in his soule an immortal or heauenly essence bearing in it self the image and likenes of that soueraigne and supreme beauty by reason wherof there was due vnto him a perpetual habitation more proportionate to his dignity a more noble
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-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
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 plaÌ„ted 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. â— cap. â—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. â— 1. Cor. 1â— 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 froÌ„ Babylon to Iudea againe Dan. 1â— 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
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 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
36. Moyses prayed by that great ineffable Name that it would please him to shew his face so much desired Dauid sayd When will my beloued come O Lord my sonne and my Father whome I haue fortould whome I haue song whome I haue exalted in my mortall dayes When will come that little Dauid elder thē his grand-father truly to bury the Giant Goliath whome I killed only in figure and shaddow Esay when shall come that God of whome I sayd to the people of Israell God shall come in person Isay 36. and saue you Micheas When shall he come of whome I prophecied saying Behould our Lord shall come out of his place and descend and all with one voice shall call vnto him In meditating heereof he shall admire the Prouidence of God who in so good tyme did promise a remedy of our fall in a Redeemer his Wisedome in that he deferred the execution thereof so many ages to teach men the grauity of their sinne to make them feele their owne infirmities to humble them in their misery to cause them to cry vnto heauen and to beate at the gates of his mercy with sighes prayers and teares to obtaine that by merit which without merit was promised vnto them In this deuotiō the Pilgrime shal passe the midnight with thankes giuing to the goodnes of Almighty God The Meditation for Morning and Noone Of the Annunciation made to the B. Virgin by the Angell Gabriell CHAP. XXIV OVR Pilgrime hauing taken some rest shall go betimes to the holy Chappell there to make his morning Meditation which shall be of the Annunciation of this mystery which he commeth to meditate Preparation to the Meditation In the beginning of his meditation he shall conceaue in his mind as profound reuerence towardes God as possibly he can as one that is to speake in his presence of a chiefe worke of his of a mystery and Embassage full of maiesty he shall with equall humility demaund a sufficient light to see it and to profit by it He shall not neere need to imagine a place where the history happened as in his other meditations for he shall meditate the mystery in the same place where it was both tould and performed yet he may set before his eyes our B. Lady praying at the now Gospell corner of the Altar when the Angell Gabriel brought her this tydings The Angell saluting the Virgin glittering and shining with an extraordinary light and accompanied with many of the chiefe of Angels as we may piously belieue and as we haue sayd before Cap. 18. The first point shall be taken of the beginning of the history which sayth In the sixth moneth the Angell Gabriel was sent of God to Nazareth a citty of Galily to a Virgin whose name was Mary espoused to a man called Ioseph of the house of Dauid Behould an Embassage in euery point excellent and honourable In the Maiesty of him that sent it who is God of the messenger sent who was one of the principall Angells of the person to whō it was sent who was the greatest Lady that euer was in the sight of God The excellency of the Embassage of the mystery or message it selfe that was brought a mystery of all mysteries which is the marriage of the Sonne of God made with the Nature of man agreed on by the sacred Senate of the glorious Trinity for the comfort of men of the end for which it was sent which was to informe the B. Virgin to haue her consent and accomplish and celebrate the mariage Heere now the deuout soule contemplating the maiesty of this Embassage in the foresayd circumstances shall set before his eyes all the ranckes of the heauenly Court of all those happy Angelicall spirits reioycing there aboue in this mission and the assembly of those iust Soules that before this departed who hauing heard this good newes in Limbo were in an admirable expectation of the comming of their Redeemer It is sayd that this message was done the sixth month This at the first hearing seemeth to be referred to S. Iohn who was six monthes elder then our Sauiour Christ incarnate in the 6. age but in a mystical sense the mention of this number goeth further and teacheth that this Conception of the Sonne of God is annoūced and accomplished in the sixth Age of the world as Beda sayth Also Man created the sixth day which is Friday on which day christ was crucifyed that as God created Man in the sixth day of this world which is our Friday and that at the sixth houre of the day which is our mid-day so he descended into the earth the sixth day and at the sixth houre of the day for on such a day was this Embassage made to wit the fiue twenty of March which that yeare was Friday And vpon the same day and houre he ascended vp the Crosse as the Scripture doth expresly signify Conueniences which doe easily declare that the benefit of our Redemption was no more by chance or aduenture then that of our Creation but proiected of purpose many ages before euen from all Eternity and this long prouidence doth testify the ancient fatherly loue of God towards vs. The Aue Maria thrice a day The Catholike Church in remembrance of this Embassage and Mystery which it teacheth saluteth the Virgin at high noone with these wordes of the Angell as also at morning and night to giue thankes to God for so notable a benefit in those three tymes which we haue shewed before to be remarkeable by the deuotion of the Saints and therein she sheweth that she doth not loose the memory of that immortall benefit The second point shall consider the wordes following When the Angell was entred to her he saluted her thus All haile full of grace Luc. 2.28 our Lord is with thee blessed be thou among women But she hearing this was troubled at his speach and thought what manner of salutation this might be And the Angell sayth to her Feare not Mary for thou hast found grace with God behould thou shalt conceaue in thy wombe The Maiesty of this salutation and shalt bring forth a Sonne and shalt call his name IESVS He shall be great and shall be called the Sonne of the most High And our Lord shall giue him the seat of Dauid his Father and he shall reigne in the house of Iacob eternally and of his Kingdome there shall be no end And Mary sayd to the Angell How shall this be done seeing I know not man And the Angell answering sayd vnto her The Holy Ghost shall come vpon thee and the vertue of the Highest shall shadow thee and therfore the Holy that shall be borne of thee shall be called the Sonne of God And behould Elizabeth thy kins-woman she hath also conceiued a sonne in her old age and this is the sixth month to her that is called barren because euery word shall not be impossible with God And
foster-Father not manifesting himselfe by the markes of his greatnes to any but to his glorious Mother whose soule he enlightned at euery moment with the brightnes of his Deity to men he shewed himselfe as a little child and as such was subiect to this Father and Mother being adored of them both He was Cittizen of Nazareth as before Pilgrime of Aegypt and ruling in the heauens he suffered vpon the earth and being greater then the heauen was inclosed in the walles of a little Cottage O Nazareth O happy citty of such a Cittizen happy house of such a Guest happy chamber of such an Inhabitant how often hast thou beene honoured with the steps of this heauēly child walking vpon thy ground how often sanctified by the prayers the sighes the talkes and desires of this little Sauiour preparing himselfe betymes with the sweat of his face to our redēption for the which he descended from the bosome of his heauenly Father and sanctifyed also with the charitable offices of his heauenly Mother O my soule canst thou expresse it canst thou comprehend it It is easier to honour them in silence and to beg of the mother and the Sonne grace to follow and imitate them I aske it of thee O my Redeemer withall my power grant it me if it please thee for thy goodnes I aske it of thee O holy Mother obtaine for me for thou canst do it Let the memory of this mansion and of this Chamber which by thy grace I haue visited be vnto me a continuall spurre to stirre me to the loue of him who hath passed his youth in humility and voluntary pouerty for me 1. The fountaine of Bees 2. The dinner and meetinges 3. Presages of eloquence and the nature of Bees obserued fifty yeares by Aristomachus 4. The wonders of our Sauiour going into Aegypt 5. The tree Persis adoreth him 6. The Idols of Aegypt ouerthrowne CHAP. III. THVS prayed Lazarus in the morning according to the light God had imparted to him Vincent for his part hauing made the same meditation and recommending themselues to the protection of the B. Virgin and their good Angell they began their iourney saying their Itinerarum and their other accustomed prayers And they walked thus ioyfully vntill about noone ouer the wild plaines and barren but only of briers and broomes wherof they saw good store in the bare Champion without meeting either man or beast and they felt themselues now well wearyed tyred as wel for hauing eaten little that morning as for the excessiue heat of the Sunne At last looking heere and there about them searching some place to refresh themselues in they spyed on their right hand certaine willowes behind a little hille and hoping there to find some water they went straight thither and they found in the midest of these thicke shadowy trees a fountaine cleere as Chrystall which bubling out plentifully made a litle brooke full of cressits which was a signe that the water was good It was some what deep the bankes being high and couered partly with mosse and partly with herbes and floures of that season for it was the moneth of May. Then sayd Vincent Our way agreeth not ill with the matter of our meditation for this morning we passed in spirit through the desart of Arabia desiring to suffer somewhat to the imitation of litle Iesus and his good Mother who suffered there diuers incommodities we haue also passed this with some paine It is true replied Lazarus we haue suffered but little and good Iesus and his Mother had quickly compassion of vs hauing at a pinch prouided vs of a resting place The Pilgrimes dinner so fit for our dinner and refreshing and so they stucke their staues in the ground and set them downe to take their repast They had in their sackes two or three manchets a peece of cheese with a few aples and a little wine in their botles and as they sett forth their prouision vpon their greene napery they perceaued a farre off one wandering hither and thither seeking as they throught either his way or some fountaine they had compassion of him and thought it a worke of charity to set him in his way or to make him partaker of their good fortune therefore they hung their dinner vpon the bough of the neerest willow least some wormes or venemous beast might touch it vpon the ground and ranne speedily where they had espied him But they were amazed so soone to haue lost the sight of the man and could not conceiue that he should so quickly be walked out of their view in so large and open a champion and they did not perceiue that as soone as he saw them taking them for theeues he hid himselfe in a ditch behinde a little bush through which he saw them not being seene and beheld them running from one part to another being sore afraid to be foūd and spoild of that little siluer he had which he caried to buy stuffe for his shop for he was a merchant So they returned softly vnto their fountaine againe persuading themselues that this fellow made such hast thinking they were theeues or els that it was some spirit which they iudged more likly because he vanished sodenly Being returned to the willowes they go for their dinner and behold they found a swarme of bees lighted vpon one of their loaues and had all couered it with their hony dew Oh saith Vincent our Lord would sweetē our bread and our trauell we must hope so quoth Lazarus for this little people is commonly a presage of good lucke and benediction So it is sayd S. Ambrose that a like swarme did sit on the mouth of Saint Ambrose being a little child in his cradle and the like is sayd to haue happened to Plato Plato in signe they should be such as they proued Oratours endewed with a heauenly honylike eloquence the one amongst the Paynims the other more happily in the chaire of truth in the Church of God so they tooke the other two loaues and the rest for their dinner leauing the third to the Bees not to scarre them so soone But holding their bread in their hands they perceiued in the bodies of diuerse trees certaine hides out of one of the which this swarme came they went to visit it tooke out two or three combes of hony for their dinner when they had said grace and began to fall to their meat these little creatures came flying and buzzing about them some lighted vpō their bread some vpon the grasse kissing and pinching with their little mouth the flowres wherewith the beauty of the fountaine was diapred and sucked out the liquour to make their hony diuers drunke of the riuer stryking at the little greene froggs who lay like spies to entrappe them Frogges ◠enemies to Bees they came often about them without doing them any harme but onely serued them for a sweete recreation Vincent seeing their so great familiarity began to
that with a deliberate purpose despise the riches of the earth This doctrine is very high and altogether a paradoxe to worldly men who call rich men happy and care litle for the Kingdome of heauen The 2. Happy are the meeke 2. The meeke shall possesse the earth of the liuing Psal 2â— 141.6 Orig hom 26 in Num. Bas in Psal 33. for they shall possesse the earth This is the earth of the lyuing This is also a paradoxe to the world who esteemeth aboue all other those that haue their choller and their hand ready at commaundement and know how to be reuenged of their enemies children and heires of the earth but of the earth of the dead not of the liuing The 3. Happy are those that weep for they shall be comforted The world loueth better to laugh in this life although they should be comfortlesse euer after theÌ„ to bewayle their sinnes heere and after to enioy the euerlasting comfort of heauen The 4. Happy are they that hunger thirst after iustice for they shall be filled the hunger and thirst of this world is hungerly to seeke and desire the transitory goods and honours that fill but satisfy not The 5. happy are the merciful for they shall obtaine mercy The worldlings are counted magnanimous if they be vnmercifull and fierce rather seeking to make others miserable for their particular profit than to shew themselues mercifâ—l vnto them in their necessity for Gods sake The 6. Happy are they that are cleane of hart for they shall see God the eye of the soule is the intentioÌ„ cleane hart this is the eye which shall see God the obiect of eternal felicity whereof the foule and vncleane soule is vncapable The 7. Happy are the peace-makers for they shal be called the children of God The louers of peace concord shall carry this goodly title honoured with the marke of their Father who is God of peace as contrariwise they that make onely account of warre to sow discord and dissention shall be called the children of the Diuel The 8. Happy and those that suffer persecution for iustice for to them appertaineth the Kingdome of heauen This last clause encountreth right with the iudgment of men who put their felicity in the friendship fauours and countenance of men and accounteth him accursed that suffereth persecutioÌ„ Iesus-Christ therfore opening his mouth hath controled the false opinion of the world and sheweth how honourable a thing it is to suffer for the honour of God and that by his practise fortifyed the proofe of this his paradoxe hauing himselfe chosen labours persecutions the death of the Crosse the toppe height of all persecution heere Lazarus concluded in these words O sweete Iesus excellent teacher of truth and truth it self The praier giue me the grace well to vnderstand thy doctrine and holily to practise it to be poore in spirit and rich in thy blessings and aboue all for thy loue to suffer the wants and persecutions of this life and with thee to be partaker of that hire which thy doctrine promiseth in the other Thus prayed Lazarus Theodosius and Vincent met in many points of their meditation and all did conceiue A sermon of Perfection that this sermon was a lesson of Apostolicall perfectioÌ„ conteinâ—ng the doctrine of most high Christian vertues the recompence that shall be rendred to euery one according to the measure of their merit This done they prepared theÌ„selues to confession for to receiue for they vnderstood by the Porter that the good man had faculty of the Bishop to administer the Sacraments when occasion should be offered Math. 16.21 Rom. 2.6 He came to visite them in the morning and giuing them the good morrow he inuited them to Masse which he beganne hauing heard their confessions they receiued an admirable comfort to see this heauenly old man celebrate the Sacrifice and yet more in receiuing the body of our Sauiour 1. The description of the world 2. Her lawes 3. Her fayth 4. The good mingled with the wicked in this life 5. Horrible sights 6. To serue God is a thing honourable CHAP. XVII THEIR deuotion ended the Hermite brought them to the chamber to take a litle refection for the necessity of their iourny Lazarus for himselfe and his companions sayd my good Father we cannot eat nor drinke hartily except first we may enioy the performance of your promise may see that Citty neerer which yersterday you shewed vs a farre off and made vs wonder at the meruailous qualities you recounted thereof it is to early to eat yet neyther can we haue a better breakfast at your hand than the hearing of such a lesson I remember well my promise quoth the Hermite I will acquit my self but it shall be in walking with you for I will be your companion some peece of the way you shall be so much the forwarder on your iourny giuing his benediction he deuided the egs which he caused to be sodden in the shell and to giue them example began himselfe first When they had done which was soone well saith he let vs now go on Gods name The porter gaue him in his haÌ„d his staffe of pear-tree to rest himself on shutting the doore after him he went out with them the sunne being about an houre high The Pilgrims were very aager and attentiue to heare the exposition of the allegory which the good Hermit began in this sort The description of the world S. Aug. 14 de ciuit c. 26. The Citty which I haue described vnto you my good friends is the world the assemby and Citty of the diuell fouÌ„ded in the midst of the earth for those wicked persons who make this Citty whersoeuer they be they are in the midst of the earth euery part of the earth being his midst as euery line of a Globe in the midst of his circumfereÌ„ce The situation is a maâ—ith ground a place of durt myre ill assured as her hopes base and vncertaine It is neere to the sea neere I say in qualities tossed with a thousand windes and tempests full of daungers of vices and sinnes as the sea is of rockes sandes monsters and such like S. Aug. in Psal 142. The founder is Self-loue the eldest sonne of rebellion Two loues saith one Saint built two Citties Sel-floue built that of the Diuell to the contempt of God The Loue of God built the Citty of God vnto the contempt of our selues and this is founded in heauen in the midst of the Kingdome of God Hee of it is that Abell the first member of that Citty built nothing vpon the earth Why Abell built no citty but Cain because he was a Pilgrime Cain the first reprobate and cittizen of Satans Citty and of the world built a towne therin This citty is a refuge of rebellion a den of rake-hels enemies to God and preuaricatours of his law Insteed of walles it hath deep ditchs and great rampires