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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

cōfession by the viewing of our sinnes thus altogeather and make vs more ready and prompt to satisfy by good workes more capable of the mercy of God by our humility it stirreth vs vp more effectually to the loue of God making vs see his long patience hauing so long tyme mercifully supported so many faultes of ours It giueth meanes to repaire our negligences which might pe●h●ps haue happened in the precedent Confessions and putteth the Conscience in great peace ioy and tranquillity for afterward And therefore it is good to vse it often namely from yeare to yeare not of all their life but of the sinnes of that yeare though they haue beene often confessed within the yeare but that it be done alwayes with the counsell of a sage and discreet Confessour The Diuell who is Father of the Proud hateth all confessions of Christians Why the Diuell hateth cōfession but specially those who doe more humble the deuout soule put it in better estate more easily to obtaine pardon and grace therefore as a crafty and malicious workemā he withdraweth them by feare and shame as much as he can and by other lets whereof the Pilgrime must take good heed and arme himselfe with a strong resolution to breake couragiously through all the snares of this deceauer There is also another Confession generall in another sense Generall confessiō in common before chap 8. in the Pilgrims preparation when one confesseth to God without a Priest which may be called Generall which should be made often in the day with the ordinary Confiteor or otherwise as we haue sayd before This we speake of heere is the Generall Sacramentall But whether the Pilgrime maketh this Generall or els hauing made it already confesseth now since his last confession he must vpon so good an occasion exactly cleanse his conscience of all sinne and therefore to prepare himselfe well he shall bestow that morning in the meditation of pennance well to doe it in confessing himselfe and attending to other good workes his Meditation shall haue the whole and entiere pares The accustomed prayer preparatory The first Preamble shall represent Adam and Eue put out of Paradise to doe pennance all their life long and our Sauiour and his Precursour Saint Iohn Baptist Matth. 2.1.4.17 beginning their preachings to men themselues hauing ●●ad all their life in pennance What penance is The first point shall shew that pennance is a Sacrament wherein the sinner duely confessed and contrite receaueth absolution of his sinnes which power of absoluing was giuen to Priests by Iesus Christ Conc. Tri. sess 4. c. 1 Can. 1. Conc. C●st sess 15. Ambr. l. 1 de Poenit c. 2. 7. Conc. Tri. sess 14. c. 6. Can. 10. Ioan. 20. when he sayd to his Apostles in their person to all Priests Receaue the Holy Ghost whose sins you forgiue shall be forgiuen and whose you retaine shal be retained And againe All that you bind in earth shall be bound in heauen and all that you loose in earth shal be loosed in heauen It is God then that absolueth by the seruice of the Priest and not the Priest by his owne power The second point shall note that to obtaine the fruit of this Sacrament and to be reconciled to God three thinges must be done The first to leaue and detest his sinnes and make a firme purpose to sinne no more for such is truly contrite The second to confesse The third to satisfy for as we haue offended God in three sorts by hart by word worke so by the same meanes we must recouer his fauour grace as the Scriptures Psal 50. 1. Ioan. 1. and the Holy Fathers doe teach vs Thou shalt not despise a contrite and humble hart this is the first Let vs confesse our sinnes this is the second Redeeme thy sinnes with almes this is the third Ioan. 4. So it is sayd that the Niniuites turned themselues to God cryed vnto him cloathed themselues with haire and fasted Luc. 15. And the prodigall Child rose cried Peccaui and submitted himselfe to punishment S. Chrysostome sayth Contrition is in the hart De poenit t●ni 5. Confession in the mouth and all humility in worke This is perfect and profitable Pennance And S. Augustine God healeth those that haue a contrite hart healeth those that confesse healeth those that punish themselues In Psal 146. The other holy Doctours and Saints write in the same stile The third point shall first consider that the detestation hatred of sinne required to contrition is grounded in the loue of God True pēnance foūded in the loue of God and not in the feare of hell or other temporall euill that is to say the Penitent must be sorry that he hath sinned because he hath offended his Creatour not that he hath incurred punishment of Iustice to purpose also heereafter to auoid sinne for the loue of God with a filiall feare and not for any other euill which shall be a seruill feare In the second place he shall renew in his memory the principall qualityes of true Confession which are Conditiōs of true Confession that it be whole and entire that is of all his sinnes he can remember since his last confession that it be Simple without affectation of superfluous or choice wordes also Faythfull declaring his sinnes with their circumstances in truth as before God who seeth all accusing not historically that is in way of accusing our selues and not as telling a tale or story and finally Humble and respectiue as comming from a contrite and an humbled hart accusing it selfe before the Maiesty of so great a God offended and asking pardon In the third place he shall note Satisfaction a marke of the goodnes and Iustice of God that Satisfaction which maketh the third part of pennance doth not any thing derogat to the Passion of our Sauiour but doth honour it more for this Passion hath truly satisfyed for vs paying for vs to the diuine Iustice that fine which we could not pay to deliuer vs frō eternall death but it was with a condition that we should contribute of good will what we could satisfy also by the merit of the same Passion But as it is more honourable to God to worke miracles not only by his owne handes but also to giue power to his seruants to do the like so is it greater glory to our Sauiour to make his seruants works meritorious satisfactory then if himselfe alone had merited and satisfyed But in tne end of the reckoning as al good cōmeth from him as from the first fountaine and spring so all the prayse of our satisfaction will redound vnto him as to the last end Prayers and thankes-giuing to God and the Blessed Virgin CHAP. XLVII O Lord behould me at last arriued by thy fauour at the place I haue long desired there to cleanse the spots of my soule and to beautify it with the

siluer of diuers branches and a great plume of diuers colours scarfes of greene taffata fringed with gold their Armes were Azure a Wheele Or and in Chiefe three Moones greene in a field Argent Merefolly the guide retrait of worldlinges All this company went to the Inne of Mere-folly as they sayd there to banquet and after to accompany her to the Theater where she should be carryed in a triumphing chaire They saw these things in passing without making any great account thereof and came straight vnto the Hospitall Sap. 5. They had dined when Gratian came vnto them who tooke Lazarus apart and wringing him by the hand Affliction openeth the eyes sayd with teares in his eyes Syr Lazarus although I haue not had the good fortune to know you but of late yet the good discourses I heard of you yesterday haue ēgrauen in my hart a great conceit of your vertue as also a great confidence in your friendship Our good Lord hath visited me Syr Lazarus yesterday a little after we came to this Towne I had news that my wife was dead and a little sonne I had the hope of my house and old age I thought little of this accident whē talking with you I sayd that were it not for the hinderance of my family I would willingly haue serued God with that liberty as you do and in saying this he began to weep and sobbe that he could speak no further Lazarus sayd vnto him Syr Gratian you haue lost nothing which you should not haue lost once this is but a little preuenting the tyme Death is a cōmon debt and perhaps you haue gayned much heerein for how know you what fortune would haue followed your sonne as if insteed of being the staffe of your old age he might haue tormented and vndone you your house himselfe as hath fallen out to many Fathers And if you had beene sure of his vertuous course God would haue him and bestow on him a farre better inheritance then you could haue left him or at the least haue giuen you some other supporter insteed of your sonne He tooke nothing but his owne he gaue him you with this condition to take him againe when he would and now he hath taken him it is his right and his will to the which you neither may nor can resist It resteth only for you to haue Christian patience and to profit by your losse Gratian being somewhat asswaged resumed his discourse and sayd Well seeing it hath pleased him thus to afflict me in taking from me what was deerest in this world I resolue to cast my selfe wholy into his armes and heale my wound by that hand that made it I haue now no band that bindeth me to the seruice of the world and hindreth my liberty to serue God withall my hart to liue a true Pilgrime vpon earth it is longe since the world did stinke vnto my nose and my experience of her infidelity hath breed in me a hatred and loathing to deale with her this is the very matter that I would cōsult with you and take aduise about retyring my selfe from vanity to serue God in assurance all the rest of my life and I coniure you in the name of God and by the zeale which I know you haue to his honour and the saluation of soules to assist me with your direction Lazarus told him in few wordes Syr Gratian I am of all other the vnfittest to instruct you though I dare place my selfe among the first in harty affection towardes you I will tell you notwithstanding freely that I behould in this accident a great prouidence of God towardes you for I doubt not but he hath striken you with this blow to bring you out of the gulfe where you were in danger to haue made shipwracke of your soule me thinks you should not call affliction the death of two dearely beloued but a double benefit being vnto your selfe a doore with two hinges to enter at your ease into the rest of Paradise in this life and of eternall felicity in the next he had prepared and disposed your hart heereunto by making you tast the bitternes of the world he graued therein by little and little a desire to leaue the vanityes thereof now he vntyeth your feet and your handes and openeth you a way to execute the desire he hath giuen you For that you demand my counsell you haue diuers Religious men of great learning and conscience more capable then I without comparison that may aduise you in this affaire yet seeing it pleaseth you to addresse your selfe to the meanest by way of friendship I will tell you as a friend that if you haue a mind to leaue the world to serue God withall your hart you are in a good way and you may your selfe alone decide the matter with Almighty God The matter is extremely commendable the intention holy the conclusion cleare what should you consult In high and heroicall enterprises there is more need of execution then of consultation All that you can doubt of is what choice to make of Religions for euery Religion is not for euery body You say well quoth Gratian and this is the principall point How to choose a Religion wherein I desire your direction Heerein sayth Lazarus you must first take heed to choose a Religion well ordered for to go out of the world into a Religion debaucht disorderly is to leaue Aegypt and ioyne with the murmurers in the desart there to be exterminated by serpents or swallowed downe into the ground There is nothing more goodly or excellent in the Church of God then a Religious company walking according to their rules towardes perfection neither is there a confusion more pernicious then a dissolute and vnruled congregation hauing nothing of Religion but the title and the habit and therefore in the first place you must choose a Religion that keepeth well its Order Secondly among many Religions well reformed you must choose that which hath the most worthy noble end The highest and the best meanes or rules of greatest perfection and more Apostolicall which hath more meanes and help to fashion and frame the inward man to cultiuate the soule and plant therein the most noble vertues S. Thom. contra retrahentes à Relig. c. 2. that contributeth most to the seruice of God and profit of our Neighbours and therfore that which attendeth to Contemplation is to be preferred before that which dealeth only with Action and that which tendeth to both is the better A mans owne inclinatiō In the third place he that will make his choise must obserue whereunto himselfe is more apt and inclined to God-ward some imbrace austerity of life others action others contemplation he shall therefore haue regard not only to the perfection of the rule but also to his owne capacity and shal thereupon conferre with God by prayers and with some good spirituall Father by conference