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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

people more worthy of punishment then prayse and those who trauaile with honesty indeed and ciuility but whose chiefe intention is to see diuers countreyes cittyes peoples and to feed their curiosity with the sight and knowledge of many thinges as they are not of the worst so neither deserue they the prayse of a true Christian pilgrime no more then their end doth But they are such pilgrimes as Vlisses Aeneas Plato or such like trauellers that rā ouer the world to enrich store themselues with humane knowledge and prudence and to frame and fashion their life after the skill and manner of wise men of this world The Christian aymeth at a higher marke and directeth his steppes to a more rich conquest The pr●pall en● of a christian ●grime for although he doth not refuse nor omit to learne all the good that others learne trauayling in diuers countreyes as modesty humility patience temperāce and other gaine of morall vertues whereby he may adorne his life with ciuill carriage fashions yet his principal marke is to make himselfe wise by christian wisedome to Godward to enrich himselfe with piety and charity to liue christianly that is to say perfectly before him according to euery mans state and condition and finally by trauelling vpon earth to gaine heauen Our pilgrime therefore shall not only haue in horrour the fashions of the first debauched wanderers but also shall beware of being curious about vaine and vnprofitable thinges and only seeke and search after such thinges as may help him happily to attaine vnto this end The forme and partes of Christian pilgrimages In the third place he must learne the formes and tymes of his pilgrimages which I diuide vnto him in three partes his going his arriuall or stay there and his retourne and these in fourty dayes iourney shewing what he should doe in euery one of them The three partes are the three estates of Christians the three wayes are the three kindes of Christians vertues Three sorts and estates of wayes vertues The first signifyeth the estate of beginners the way and vertues of purgation The second the estate of the Proficients and the way and vertues of illumination And the third the estate of the perfect and the way of vnion and exēplar vertues which by likenes loue hold vs alwayes straitely conioyned with God The nūber of 40 the figure of our mortal abode heere The fourty dayes iourney signify the mortall abode or time of men in the pilgrimage of this life as our Doctours doe obserue and for such signification hath this number beene often vsed applyed in the Scrtpture The Hebrewes passing towardes the land of promise trauailed as I sayd before fourty yeares in the desert Moyses was twice fourty dayes in the top of the mountaine Sina to receaue the Law which should guide and direct vs in this life Elias fasted fourty dayes as also our Sauiour shewing vs the painefull and penitentiall course of this life And this mystery is well founded sayth S. Augustine for that this number is composed of foure and ten Aug. l. 2. de consen Euan. c. 4. wherof the first containeth the second and both togeather bring forth fourty for the parts numbers that are found in foure that is 1. 2. 3. 4. make ten and ten tymes 4. or 4. tymes ten make 40. so that foure is the matter and substance of ten and ten is the perfection of foure and both togeather the generation of fourty and euery where foure doth rule and is predominant 4. Elements To the proportion then of this number it seemeth that the production and continuance of thinges in this mortall life is framed and disposed for the Elements wherof all thinges heere below are compounded and produced 4. Times of the yeare are foure the ayre the fire the water and the earth The tymes that rule and gouerne these productions are foure the Spring Summer Autumne 4. Humours 4. Ages Winter In men there are foure humours Blood Choler Flegme Melancholy also there be foure ages Infancy Youth Manhood and Old age and foure bringeth alwayes ten a perfect number that is to say it maketh the thing perfect and accomplished according to the owne nature foure Elements make a Body as a Stone a Tree a Bird foure Seasons make a Yeare and the 10. with the 4. make 40. that is to say the thing being perfect taketh his race and runneth vnto the but and end of his 40. making his whole continuance the tree his man his and so of the rest The generation of m●n perfected in 40. dayes The same nūbers doe reigne in the generation of man in particuler for he is perfected in his mothers wombe in foure tymes ten dayes that is fourty if it be a man child in twice fourty if it be a femall and therefore it is that Philo the Iew doth call it the number of life Our pilgrimage therefore shall be of fourty dayes whereof shall be allowed for going 21. 〈◊〉 de vita Mosis The 21. dayes of the pilgrims going is a marke of pennance which is thrice 7. the number which signifyeth pennance and purgation according to the signification of the first part which we haue sayd doth expresse vnto vs the estate of them that are penitents beginners and walking in the vertues and way purgatiue Nine are allowed for his arriuall and stay there which signifyeth the estate of illumination as the number is a signe of light consecrated to the 9. Orders of Angells the intellectuall light Ten are allotted for his returne which is a note of a perfect life and the number of perfection and because in euery one of these iournyes the principall and most frequent exercise of the pilgrime is to pray meditate and contemplate to the end to be vnited and conioyned to God and to find him fauourable also to make examen of his conscience to amend his vices and imperfections and to goe forward in Christian purity as he doth in his way and iourney it is necessary before all thinges that he learne how to performe these thinges duly before he set forward in this way Of Prayer Meditation and Contemplation CHAP. II. THE principall most familiar and necessary instrumēt of a Christian and of him that goeth in pilgrimage for deuotion is prayer for that is it that holdeth vs vnited with God and draweth from him force and necessary prouision to discharge our voyage and therfore it is altogeather necessary to vnderstand it well and to know how to vse and handle it with dexterity which he shall doe by the proper definition thereof as it were by a toole or instrument which discouereth the nature of the thing and by declaration of the parts conditions and vse thereof Aug. l. 2. de sermon Dom. in monte c. 7. Basil hom in Mart. Iulit Damas l. 4. de side orthodoxa cap. 24. Greg. N●s lib. de ora Aug. serm 226. de

is of another ranke for being exalted aboue the highest she humbleth her selfe to the lowest waxeth light with her load and insteed of rest vndertaketh a troublesome iourney to the Mountaines of Iudea O wayes honourable with the steppes of such a Creature carrying in her bowells the Creatour O happy Hills that were troden with the heauenly feet of the Blessed Virgin and Mother of the most high neuer did you beare so precious a burden ne-neuer did you performe a more honourable seruice O my soule see and contemplate here behould this fruitfull Virgin this daughter of Sion this Mother of God to fly with ioy caryed by him whome her selfe doth carry behould her rysing as a faire morning vpon the top of those beautiful mountaines ascending those hilly places like the Sunne rysing from vnder his Horizon behould the beauty of her face and soule surpassing the most glistering starres the modesty of her pace going the fire of her charity the greatnes of her diuine fortitude and courage The salutation of S. Elizabeth The second point shall be taken from the salutation of the Virgin and the effect thereof It is sayd that the Virgin entering into the house of Zachary saluted S. Elizabeth And it happened when Elizabeth heard the salutation of Mary the Infant exulted in her wombe And Elizabeth was filled with the Holy Ghost and cryed out with a great voice and sayd Blessed art thou amongst women and blessed is the fruit of thy wombe And how commeth this to me that the Mother of my Lord should come vnto me For behould as the voice of thy salutation was made in my eares the Infant in my wōbe exulted with ioy And blessed art thou which hast belieued because those thinges shall be performed which haue beene spoken to thee by our Lord. In these wordes he must marke the meruailous vertue and force of the salutation of the B. Virgin hauing so happily strucken the child and the Mother that they were both sanctifyed and filled with the Holy Ghost enabled to effects exceeding the common course of nature The child receaued sense and vse of reason beyond his age and leaped at the voice of the Mother of our Lord honouring the sayd Lord by that his motion Elizabeth did prophesy of thinges past present and to come The Mother was made a Prophetesse knowing by reuelation what had passed when she knew things secret to wit that the B. Virgin had belieued knowing also the present as that she was happy and blessed aboue all women that she was great with a blessed fruit with the Sonne of God our Lord She knew also what was to come foretelling that those things that were tolde her should be accomplished Wherupon the Pilgrime shall consider how much the Sonne of God hath honoured his mother in making her so soone the instrument of the Holy Ghost and his cooperatresse to so high effects in what credit she must needes be now in heauen for the saluatiō of men hauing been enriched since with a thousand merits and prerogatiues and reigning with her Sonne heaped with eternal glory aboue all Angels and men And if her simple voice and salutation that did passe brought the Holy Ghost vnto the soules of men of what efficacy shall be her firme and constant prayer to obtayne vs the heauenly graces of the same Spirit to our saluation O B. Virgin make this heauenly voice of thine soūd vnto thy Pilgrime this voice so pleasing so powerfull this voice whereof the Spouse speaketh saying Cant. 2. Cant. 2. Let thy voice sound in my eares for it doth reioyce me Make it be heard O virgin and therewith obtayne me necessary help happily to accomplish the course of my mortall Pilgrimage The third point of the Meditation Of the Canticle of the B. Virgin Magnificat CHAP. XXX THE third point shall meditate the meaning of that notable Cāticle which our B. Lady vttered after S. Elizabeth had spoken Then saith the Gospell Mary sayd Luc. 1. 1. My soule doth magnify our Lord. 2. And my spirit hath exulted in God my Sauiour 3. Because he hath respected the humility of his hād-mayd for behold from henceforth all generations shall call me blessed c. The B. Virgin hauing heard so many blessings and praises for those graces she had receiued and knowing that forgetfullnes Ingraritude ryseth of Pride ingratitude are two branches of pride very displeasing to Almighty God she tooke occasion to yield thankes vnto her benefactour to reioyce in him and sayd in hart and mouth I acknowledge my Lord my soule doth magnify and extoll him as authour of all the good you haue praised and prophesied in me O my deare Cousin I praise him from the bottome of my hart and with all my soule and glory in his graces and bountifull liberality not in myne owne merit It is he that hath cast his eyes vpon my litlenes and hath exalted me It is his bounty and blessing that is the soueraigne cause that all the nations of the world that shall liue vnder the scepter of his Sonne shall call that Mother happy that did beare him Luc. 1.49 4. For he hath done great things vnto me who is mighty holy is his Name A great thing it is that a Virgin should vow virginity among the Hebrewes a great thing it is that remayning a Virgin she should conceiue without man a great thing it is that she should be the most fruitfull Mother that euer was hauing borne but one child great things and vnheard of that the seruant should bring forth her maister the daughter her father the morning the sunne weaknes power the Creature her Creatour These are the great things and the wonders that are wrought in me his little Creature for the which my soule doth now magnify and exalt his holy Name Luc. 50. 5. And his mercy is from generation to generation to those that feare him For the mercy of our Lord is allwayes and shall be for euer Psal 102.17 but to them that liue in the feare of his lawes It was shewed to our first Father Adam promising him a Redeemer to Abel Noe Abraham to all our forefathers assisting them with gifts and graces and strengthening them in the hope of this Redeemer and will shew it selfe now more then euer sending according to his promise the same Redeemer not an Angel or only man but his owne Sonne God made man to repaire the ruines of men by his owne bloud to exalt their condition aboue the Angells Psalm 71 28.135.4 6. He hath wrought wonders with his arme and hath scattered the proud in the mind of their hart It is he onely that is omnipotent and mightily worketh these meruailes and all others It is he that hath drawne this great All from nothing who hath created these lightes heauenly pallaces these 4. partes of the whole world the fier aire water and all that is made of thē it

is he that hath powred downe these deluges of water and fire vpon the impiety and fifth of the world that hath beaten downe the Tyrants of Egipt made wayes for his people through the waues of the sea opened the bosome of the water the earth to swallow down armed pride or the proud army who sent his Sonne to tye an euerlasting knot of amity and friend ship with men to make himselfe litle humble in his litlenes and humility to confound the counsell and arrogancy of the proud and to ouerthrow the power of hell and the world 7. He hath put the mighty from their seate hath exalted litle me● So is he King of Kings it is he that placeth and displaceth according to his pleasure he maketh the little great and the great litle he changeth times and ages translateth kingdomes Dan. 2. Ec. l. 10. Iob. 11. and establisheth them he giueth the scepter of one people to another because of iniustice and iniuries he shall vnlose the girdles of Kings and gird their loynes with a rope he taketh the needy from the dust and the poore from out of the smoke to make him sit in the company of Princes and inherit a seat of glory 8. He hath filled the hungry with good things and hath sent the rich away empty This is the worke of the mercy and iustice of God to relieue the necessity of the needy and to leaue empty the pride of those who do sumptuously solace themselues in the abundance of their riches 9. He hath receaued his Child Israel remembring his mercy He seemed to haue forgotten but he sheweth well the contrary for as the father taketh his child in his armes so hath he shadowed vnder the protection of his wings poore Israell afflicted vnder the Tyranny of a Paynim poore mankynd which was to be his people oppressed vnder the tyrāny of the Diuel cometh now in person true King and true Redeemer of Iewes and Gentills to help both to winne the Roman Ruler make him one people with the Iew his vassall and ioyne all in a sweet liberty and obedience of one law of one faith of one King and herein he sheweth that he hath remembred the old promises of his mercy and that he meant to performe what he had spoken Gen. 13.3 15.3.17.19.18.9 21. 10. As he did speake to Abraham and to his seed for euer For this is the holy Patriarch Father of the Iewes and head of all the children of God to whome he first promised expressly that in his seed all nations of the world should be blessed Gen. 26 4 and after to Isaac Iacob Dauid and others who followed after and this blessing should last as long as the world and the effects thereof vnto all eternity This is the song and sense of this Canticle Gen. 28.14 O diuine finger of the praises of thy Sonne Gabriel Elizabeth the Angells and men sing thy honour Psal 131.11 and thou singest the glory power bounty mercy and iustice of him that made thee worthy to be praised and exalted by men and Angels in what measure they cast their eyes vpon thy greatnes the more thou humblest thy selfe The ten Verses of the Magnificat is the B. V. Harpe with ten stringes and dost oppose thy humility to the greatnes of God Dauid thy great Grand-father was a meruailous singer out of the great workes of the Creatour thou art not inferiour to him in any thing and thy Harpe often stringes reacheth as neere to the throne of Maiesty as his soundeth as loud as his for euer in the sanctuary of the church of God Learne heere O Christian soules to humble your selues when you are magnifyed and when any prayse doth sound in your eares be you stirred vp to prayse him whose guifts haue made you prayse-worthy Teach me O B. Virgin teach thy Pilgrime the manner to sing after thee the meruailous workes of the Creatour teach me to acknowledg his good deedes and my miseries to extol him in his power to despise my selfe in my basenes that my soule may magnify him that my spirit may reioyce in him that my tongue and hart may sing to him thankesgiuing for euer and euer Amen After this meditation he shall heare masse and the diuine Office and then go to his dinner The After-dinner and Euening of the eight and twentith Day VVhat the B. Virgin did in the house of S. Elizabeth CHAP. XXXI THIS After dinner the Pilgrime shall employ himselfe in his wonted exercises according to the time in reading conference hearing the Sermon and Euensong and occupying himselfe in such like exercises towards the euening he may make some short meditation taking for his subiect the rest of the history discoursing in his thoughts vpon those good workes which the B. Virgin did in the house of her Cousin S. Elizabeth during the three moneths she stayed there For now he shall see her praying in her Oratory then lifting vp her hart to God then humbling her selfe to his maiesty the more she did see discerne it sometime sighing for mankynd whose Redeemer she carried in her bowells at other tymes heare her discourse with her Cousin of heauenly things of the greatnes of God of his goodnes of his prouidence of his wonderfull workes and other points of deuotion which she had touched in her Canticle He shall behold her also in her lesse businesses working with her needle and employing her selfe with all humility and charity in the meane seruices of the house for the solace and help of her Cousin Elizabeth Two great Ladyes big with two great Saints Finally lodging in this house by contemplation he shall set before his eyes these two admirable Ladies the one great with a Saint that neuer had greater before him the other great with Sanctity it selfe A heauenly Guest of S. Elizabeth with whome she lodged and an heauenly hostesse of God whome she lodged in her wombe both mother and Virgin rauishing with admiration both heauen and earth with the most excellent beauty of her vertues And hauing at her returne accompanied her from the house of S. Elizabeth to Nazareth he shall end the euening with thankes-giuing shal go to his lodging there to end the day and take his rest and resection The nine and twentith Day and the eight of his Aboad The Meditation for midnight of the Natiuity of our Sauiour CHAP. XXXII THE nine and twentith Day shall contayne 3. meditations at 3. times at midnight of the Natiuity of our Sauiour in the morning of the Circumcision and at night of the adoration of the three Kings For preparation to the first after hauing demanded the assistance of God he shall first seeke and follow in spirit the way which the B. Virgin with Ioseph had held frō Nazareth to Bethleem whither they of the house of Iuda came then as to their chiefe Citty to giue vp their names to the enrolment

Tragical spectacle presented vnto thē there were two great armies of these little creatures hanging in the ayre and ranged in battell aray and ready to encounter The swarme had left the loafe all mullied with hony and made an host and a swarme new come made another Either of thē had their King flying in the midst of his troupes beautifull shyning bigger by halfe then any of his souldiers and with his buzing exhorted them grauely to shew themselues valiant in this present necessity There were of either side sundry squadrons of diuers fashions some round some square some triangular some of the forme Croissant all armed with the same armes which was a coate of scales of equall courage all Lanciers mounted vpon their winges The signe being giuen by a confuse buzing of both sides the shocke began squadron against squadron assaulting some tyme on the front sometyme on the flancke sometyme defending sometyme assaulting with such a furious encounter and slaughter that a man might see in the ayre as it were a haile of fire or bullets of hargebushes The way to depart apease them one flying against the other falling thicke and threefold to the ground and had not Lazarus parted thē of purpose with a little honyed water which he quickly made in his dish these two people had beene vtterly ouerthrowne so enraged were they the one against the other Vincent was not well pleased heerwith being sory to see his good Hostesses of whome he had receaued so good a refectiō both of body and spirit to kill one another and to ouerthrow their estate by this ciuill warre And Lazarus considering their great courage I meruaile not sayth he if heeretofore the Cittizens of Alba Gracia did help themselues with the succour of these Bees Bonfin l. 4. de 4. filling the campe of Amurath the King of the Turkes who assieged them with hyues of Bees giuing to their enemy an extreme trouble by the stings and buzings of those little creatures This peace being made they continued their way all the rest after dinner very ioyfully with many good spirituall discourses namely vpon the subiect of their morning meditation Vincent recited the comfort he had in meditating the way of little Iesus in the desert of Arabia for he seemed to see him carryed sometyme in the armes of his glorious Mother and sometyme in the armes of good Ioseph then fastened to the tet of the Virgin sucking her milke and taking refreshmēt then laughing sometyme on the one sometyme on the other with a countenance full of grace and maiesty giuing them by his diuine lookes strength and courage to sustaine the trauaile of their Pilgrimage and himselfe he sayd was fortifyed vnto his iourney by the meditation of this history and he asked Lazarus Angells accōpanied our Sauiour into Egypt if he thought not that Angells did often present thēselues to doe some seruice to their Lord and his Mother I doubt not answered Lazarus but as the Angell aduertised Ioseph to vndertake this iourney so he did accompany them in the same and as these heauenly spirits had visibly announced his Conception and honoured his Natiuity that they did also conuey him through the desart in visible forme and that the Scripture hath made no mention thereof it is because it could not be doubtful to those that could well coniecture it and if it hath passed in silence thousands of miracls which our Sauiour wroughr in his life as S. Iohn doth signify those that were written sufficing to plant the fayth of his diuinity Ioan. 21.25 is it meruaile that there is no mention made of diuers things happened in this iourney and in all the tyme our Sauiour abode in Aegypt And therefore I belieue that not only the Angells did assist them trauelling in the desart and remayning in Aegypt but also the Birdes and wild Beastes too yea the very Trees and plants driuen with a certaine extraordinary and supernaturall instinct did acknowledge and adore in some sort their Creatour and gaue some signe of ioy to see that diuine company walking vpon the ground where they did grow The tree Persis You know that the Fayth of the Primitiue Church hath left vs from hand to hand what happened neere to Hermopolis a Citty of Thebais neere to which a Tree called Persis adored by the poore superstitious people by reasō of the huge greatnes and the inchantments the Diuell there wrought did all shake and bow downe his highest branches euen to the ground S●zomen l. 5. c. 20. at the cōming of our Sauiour into the Towne as adoring him and giuing testimony that the Diuell who reigned there before was driuen away and receaued the benediction of his Creatour Niceph. l. 10. c. 31. for that afterward not only the fruit was more pleasant then before but also cured healed many incurable diseases as also the leaues and barke did the like The same tradition obserued by our Doctours doth teach vs Isa 19.1 that the Idols did fall to the ground at the presence of our Sauiour entring into this towne which was the nursery of Idolatry a signe that our Sauiour should destroy it throghout all the whole world as heere he had battered it in her root and spring And therefore Athanasius the Great magnified this exploit of little Iesus and sayd VVho among all the Iust or Kinges made the Idols of Aegypt to fall by their coming Athan. lib. de Intarn Verbi Abraham came thither Moyses was borne there and yet their errours remayned alwayes and euery where neither had ceased had not the Sauiour of all come thither in his flesh and beene carryed theron as on a cloud descended to root them out And Origen expounding the words which the Angel sayd to Ioseph Fly into Aegypt c. Orig. hom 3. It is to the end quoth he the workes of the handes of the Aegyptians and their false Gods and Idols should be ouerthrowne the Diuells terrifyed and the machines of the Kings destroyed in destruction of their Idols and that by the coming of our Sauiour should be wrought the ruine of these fugitiue slaues the wicked spirits Thus Origen The arriuall of the Pilgrimes at the Farme-house 1. Tables of Loreto and of the flight of our Sauiour into Aegypt 2. The ship of the Ragusians deliuered 3. Two Capuchines and three country men a Supper 4. Three Slaues 5. One of Prouence The B. Virgin starre of the Sea 6. The practise of the examen of Conscience CHAP. IIII. COntinuing their discourse and way in this manner The arriual of the Pilgrimes at the countrey House they came in the euening to a prety Farm-house about which fed certaine heards of Cattell and sheep pertaining to a good old man very rich and withall very deuout to the B. Virgin and very charitable to Pilgrimes This good man was at that time in a chamber ouer his gate which looked towards the way as soone as