OF THE BEGINNING, LARGENES & PRO­fitte of this Societie. Cap. 1.

AMONGST diuerse companies or Soci­eties, religiously in­stituted and moste deuoutlye folowed and reuerenced in the Church of God, one of the most auncient, generall, and profitable is, that which being instituted in the ho­nour of the most blessed and im­maculate Virgin MARY mother of God, and patronesse of all di­stressed mortalls, is cōmonly cal­led [Page 2]the Society of the holy Rosary

The first Founder and begin­ner therof was the glorious light of Gods Church S. DOMINICK who about 400. yeeres ago not being contented to haue institu­ted a noble order of religious persons, The Anti­quitie. as well Freers as Nunnes, which in their seuerall houses & with moste perfect rules seruing Almightie GOD, haue spreade their zeale and deuotion, ouer all the worlde: did also extend his charitable care and prouidēce e­uen to all sortes of people, and with his singuler wisdome and in flamed loue of soules, by the in­spiration no doubt of the holye Ghost, and speciall reuelation of the same glorious Virgin, knit to­gither in one band of a mutuall Societie, all kind of deuout Chri­stians.

For this deuout Saint, The genera­lity. Rom. 1. conside­ring with S. PAVL, that he was debtour to the simple as-well as vnto the wise, and waying with himselfe that there were many se­culer persons, whom either want of wil might withdraw, or neces­sitie of their estate and condicion might hinder from the strait path of Euangelicall perfection: found notwithstanding a means for thē to kindle and nourish deuotion, and with great facilitie to pray & obtaine by the most effectuall in­tercession of so great an aduocate all manner of good and perfecte giftes, from the only geuer and bestower therof the FATHER of lightes. From which so fruitefull meanes, should be excluded nei­ther the husbādman in the fields, nor the trauailer in his iorney, nor the labourer with his toiling, nor [Page 4]the simple by his vnskilfulnes nor the woman by her sex, nor the maried by their estate, nor the yong by their ignorance, nor the aged by their impotencie, nor the sicke by their infirmitie, nor the poore for want of abilitie, nor the blind for want of sight, yea the Religi­ous them selues of both sexes, at all times and in all places, when they may want either bookes or other ordinary helpes of spirite, (although this be not one of the least among many others where­with they abound) might hereby finde no smale increase of cōfort, feruour, and deuotion, in so much that wee see by experience, that there is not any deuout Christian, and which hath care of his soule, but in what estate soeuer he liue, if he haue conuenient opportuni­tie, he seeketh by giuing his name [Page 5]vnto this holy cōfraternity, to be­come a cliēt or pupill of the most glorious Virgin.

Wherin we may see the singuler profite and commoditie which redoūdeth vnto vs by the same. The profitte & commodity. For if it be so generall a deuotion, in the wholle Church of God, as we haue said: then vndoubtedly we may say that one profitte which hereby we may reape, is the faci­litie of an acceptable seruice of God, for that deuotion which re­pugneth to no estate or conditiō, but may so easely be performed, not requiring more knowledge, then to say the Pater noster, and Aue Maria, nor any more charge thē the price of a paire of Beades, nor any choice of place or situa­tion of body, but as it shall like the partie, either to stand, site, lye walke or kneele: especially ha­uing [Page 6]no burden of conscience or charge of sinne if it be omitted: who seeth not thē how easie it is, and with what facilitie it may be obserued? yea who seeth not how great and carelesse a negligence, and how contemptuous a singu­laritie it were, to omit so generall a profession? This facilitie is also the greater for that there beeing diuers Societies of our LADY, Diuers Socie­ties of our La­dy. e­uery one of which doth laudably endeuour to aduaunce the honor of so holye a creature, to theire owne singuler great gaine of de­uotion, vertue and merite: in eue­ry one are diuerse bondes either of rehearsing some certaine prai­ers euery day, or of ofte Confes­sing and Receiuing, or of some more stricte obseruance then is necessarie or easie and expedient for euery Christian: But in this of [Page 7]the Rosary, that it may the rather be imbraced of all: though there be spirituall rewardes almost for euery godly action, in which eue­ry man according to his deuotiō may exercise him self: yet is there no generall bond, but only to the rehearsing of the Beades thrice a weeke, as shall be shewed here­after, One only necessarie bond in this So­ciety. and that without the incur­ring of any sinne by the omission therof, as hath bene saide before, yea and that also may be supplied by an other, who performeth the due exercise for his brother, be­ing either sicke or otherwise hin­dered: as afterward shall appeare But besides the facilitie there are other more singuler commodities herein. For secondly there is the speciall patronage and protectiō of the same most blessed and glo­rious Virgin. The patronage of our Lady. For although she be [Page 8]worthely called a most louing aduocate of all faithfull Christians, yet there no doubt doth her care more aboūd, where she hath most mercifully chosen & gathered, & knit togither such as she meaneth singulerly to tender, she hauing declared by sundry miracles, the familiar rpouidēce which she ca­rieth ouer this her familie. Godly medita­tion. Third­ly in this deuotion of the Rosary is daily with great fruit remem­bred the principall pointes of the life of our Sauiour, and of his ho­ly Mother, in so much that the daunger, of which the Prophet complaineth, when he saith that the wholle earth was brought to desolation, Hier. 12 because there was not who did meditate or ponder in his hart: by this deuout exercise of Christian duety, is by all estates of men vtterly auoided: whilest [Page 9]euery deuout Catholicke, dailye when he saieth his beades, doth as it were in a booke read and re­uerentlye laieth before his eies, Christ our Sauiour incarnat in his Mother, The 15. misteri­es of the Rosary. sanctifying IOHN Bap­tist his holy Precursor, lying in a manager, offered vp to his Father in the Temple, teaching the Do­ctors, praying in the Garden, cru­elly whipped crowned with thornes, carying his Crosse and exal­ted theron for our redemption, rising againe, ascending into hea­uen, sending his holy Spirite and gratious giftes vnto men, taking vp with childly affection his most holy Mother, euen corporally vn­to heauen and exalting and crowning her ouer all his holy Saintes and Angells. Wherof what gra­titude, what humilitie, what cha­ritie, what spurres vnto all vertue [Page 10]may be ingendered in Christian mindes, let euery one consider: it is not our purpose now to expoūd And although this manner of re­membring the life of Christ, may be practised by any one which is not of this Society: yet both this maner of deuiding & religiously honouringe these holy misteries, was first commended of S. DO­MINICKE to this holy confraternitie, not without a speciall reue­lation (as it is credibly thought) of the B. Virgin, and such vertu­ous practise will then be more ac­ceptable, when it is performed with a relation, and respect, as of one of this so fauored a Societie.

4 Fourthlye this holy Societie hath many Indulgences or Par­dons annexed vnto the saying of the Rosary: Indul­gences. as shall hereafter ap­peare. Of the profit wherof as it is [Page 11]not lawfull for any Catholicke to doubt, so were it to long here to intreate. Only this will I say: that although there be perhapps ma­ny greater Indulgences graunted vnto diuerse Graines, then these of this confraternity, yet are not these to be neglected, but rather greatly to be esteemed for to causes. First for so many other com­modities as are in this Societye: which cannot be obtained with­out saying once a weeke the Ro­sary, for respecte of this Society. Wherfore although one would for desire of greater Indulgence applye the saying of his Beades vnto other graines, yet is it verye expediēt thrise a weeke to apply his intention vnto the Society of the Rosary, saying his beades as a member therof, for than is he suf­ficiently disposed to receaue the [Page 12]fruites of the same Societie, al­though he should neuer so often besides by saying the same seeke the INDVLGENCES of halowed graines. Secondly for that a suffi­cient cause beeing required for the valew of an Indulgēce as the Diuines do teach, these Indulgē ­ces being confirmed by so diuers Popes, and hauing the valew of a cause from the influence of so di­uers members, which in this So­ciety euery where tend vnto one end of the seruice and honour of God and his blessed Mother, must of necessitie haue an vndoubted and more aboundant effect.

5 Fifthly, there is in this con­fraternitie an inestimable treasure of the mutuall participation of all the good works done by the per­sons of the same, The partici­pation of spiri­tuall good. & of the wholle order of S. Dominick as wel Freers [Page 13]as Nunnes. So that besids the ge­nerall influence which for the cō ­muniō of Saints in the Church of God, is from one mēber of Christ his misticall body vnto another, by which one member reioiceth with another, suffereth with and for an other, and the aboundāce of one supplieth the want and po­uertie of an other, so that both be in gods grace (without the which neither Indulgences may be ob­tained, nor the participation of good workes either giuen or re­ceiued.) There is a more speciall benefite and participation in this Society by the particuler applica­tion of those which may by au­thoritie distribute so great a trea­sure of all that Fasting, Praying, Watching, Almes, & other works of Christian pietie, as are by so many so godly so farre dispersed [Page 14]persons euery day and moment performed.

6 Last of all, the benefitte of this Society lasteth after death al­so as shall be shewed also hereaf­ter. The benefite after death. For when the Soules depar­ted, in the flames of Purgatorie yeldeth satisfaction for sinnes not perfectly remitted in this world, it may by the ordinary suffrages of Gods Church, be releeued, as vnto all Christians departed in Gods grace is common. But hee which for a soule departed of this SOCIETY offereth the vsuall de­uotions of the same, besides the valew which such deuotions may haue of them selues commeth lo­den with the treasures and me­rittes of diuers other members of the Church to be applied for the releefe of the distressed soule. All which so great commodities shal [Page 15]more plainly appeare in the sum­mary following of the ordinan­ces or statutes and graces of this Society. Which hath bene faith­fully drawen forth of an Italian boke of the Rosary sette forth at Rome about 8. or 9. yeres sithēce by the Reuerend Generall of S. DOMINICKS order vnto whom especially the admission into this Society doth belong, although I vnderstand to my great comforte that there be diuerse within our Realme which haue either imme­diatelye from the same Generall or by some other lawfull meanes the like auctoritie.

THE ORDINANCES or decrees of the Society of the Rosary, with an explicatiō therof. Cap. 2.

AS by the gloriouse Fa­ther, & Founder of the order of Preachers, S. DOMINICKE, this holy Rosary was planted, and this diuine maner of praier instituted: so vnto the Reu. Fa. Generall of the same Order as his successor & heire doth it only belong to giue auctoritie and licence to institute and ordaine the said Societies: to substitute & giue leaue to inrole and receiue in them; and to do e­uery other necessarye acte as by [Page 17]many Popes hath bene graunted and confirmed; And more-ouer by Iulius 3. and Pius 5. expresly declared, that the confraternities without his leaue and auctoritie instituted, be anulled and do not enioy any Indulgēce or priuilege.

2 In euery Couent and Church of the order of Preachers ought this holy company be and not in other; this being a proper inheri­tance and institution of that or­der. In Cities, Townes, or Villa­ges, where there is no Couent or Church of the order of Preachers it may be placed in other Chur­ches with leaue of the said Reue­rend Father Generall, yet so that one companye onely there be in each Towne or place for to auoid confusion: & if afterward the Fre­ers of the order come to the saide places to dwell, and build there a [Page 18]Couent or Church, vnto them as vnto true and lawfull heires the said company, Altar and all kind of commoditie, and appertenan­ces is vnderstood to be brought and transferred.

This is vnderstoode of Legacies or Rents left to the maintenance of the Altar or Chappel of the Society

3 In euery Church where the said Company is, there ought to be their particuler Altar, or Chap pell, called of the holy ROSA­RIE with some deuoute figure or Image of the most holy Virgin, & of the mysteries of the holy Rosa­ry; there must be also the Rectors & heades of the said company, to auoide all confusion: There must be a perticuler booke, where the names & surnames of all the per­ons of the cōpany must be writē.

Note that here is not signified a­ny [Page 19]bond or necessitye of frequenting this Church or Chappell, for those which cannot conueniently come so farre: but they may at theire plea­sure vpon holy daies go vnto theire owne parish Church or other which they shall like. But it is very conue­nient, that then euery one go to the proper Church of this Society, when ther is any proper exercise of the same or any spirituall gaine to be reped as shall be seen hereafter. Yet so long as our Countrey remaineth in the present estate, it is good and sufficient that euery houshold procure their ordinary Altar stone to be de­puted vnto this SOCIETY by those which may admitt therein, because of the speciall Indulgences to be re­ceiued, at the first entry as shall ap­peare.

4 Those who haue auctority & leaue as is aforesaid, to inrol and [Page 20]receiue into the saide company, ought to receiue and inroule all such as deuoutly demaūd it, with out any reward or paiment at all, both because it is a spirituall & holy thing, and all so to the end that as well the rich as the poore may enioy this treasure, as also for that the holy company hath bene instituted and ordained not for the benefit of him which receiueth, but of him which is receiued, and it is sufficient to be in one place and once inrouled.

This maner of inrouling being not conuenient in our country for respects too well knowne: it sufficeth that after the names be once taken of such as enter, they be torne. Yet is it expediēt, that when oportunity shall be offered, euery one cause himselfe autētically to be inrouled, that so both God may be in the number [Page 21]of his deuout seruantes more highly glorified and they may also be as it were solēnly accepted, & confirmed in that which first they receiued.

5 Neither those which are aliue onely, but also those which are dead those poore soules which are in purgatory may be inrolled and made partakers of so great a good, if any one for godly affecti­on will make them to be inroled and will say for them the holy Ro­sary.

6 In the like maner if any per­son shall cause to be said for him selfe the Rosaty, he also obtaineth and enioieth so great a benefitte.

7 All those which are inrolled in this holy cōpany of the Rosary, are bound to say the Rosary at the least once a weeke. And for their better commoditie it is graunted them that they may deuide it and [Page 22]say fiue Tennes at a time: which make fiftie Aues and fiue Paternosters: notwithstanding by omitting either by forgetfulnes, or occupation, there is no sinne incur­red, but the fruite is lost, which should haue bene gotten by say­ing: and also the participation of the good workes of the other brethren.

By the name of Rosary, The di­uision of the Rosary. is heare alwaies vnderstood the Psalter of our LADY, which cōteineth fifteene misteries, to euery one of which, are applied one Pater noster and tenne Aues, so that in the wholle there are fifteene Pater nosters & a hundred and fiftie Aues, which in imitation of the Psalter of Dauid of so many Psalmes, made imediatelye vnto God, maketh a kinde of Psalter vn­to our LADY. This Psalter or Ro­sary is deuided into three parts, eue­ry [Page 23]one of which is called the thirde parte of the Rosary or one parte of the Rosarye verye fitly containing fiue of the aforesaid mysteries, ther­by represēting vnto vs the memory of the woundes of our Sauiour, in the seuerall parts of the ioifull, do­lorouse and gloriouse mysterries of the ROSARY. Although in di­uerse other Indulgences of hallowed Graines this word Rosary signifieth the third part only, when it is ioined with this word Corone, as when it is said, whosoeuer shall say the Rosary or Corone. For then certaine it is, that the third part is only signified, and the meaning of the word Coron is that paire of beades which in the remembrance of the life of our La­dy containeth 63. Aues and 6. The Co­rone of our La­dy. Pa­ter nosters, some also vse very well at the end of euery third part of the Rosary to say the Creed although [Page 24]it be no necessary part therof.

Note also that when in the Indulgences following there is required in any day that the wholle Rosary be said, then you may not diuide it into seuerall daies, & it is also more secure to say all at once.

Finally if one be once admitted and for negligence omit to say the Rosary, he ceaseth not for all this to be of the Society, and may retur­ning to his wonted deuotion without any new admission obtaine the ac­customed graces and benefittes.

8 There are celebrated fower anniuersaries in the yeere, for the soules of the brethren departed in the Churches of the Society, af­ter the 4 principall festiuities of our blessed LADY, the Natiuitie, Purification, Annunciation, and Assumption, at which euery one ought to be present, praying for [Page 25]those soules, that the same piety may be vsed toward them.

9 Euery first Sonday in the mo­neth, there is made a solemne and deuout procession of the holy Rosary after Euēsong, to the which they should in any wise come to­gether, as-well for the Indulgen­ces & treasures which they may gaine, as that they may be present to honor the most sacred Virgin their aduocate & Lady, and all deuoutly vnited to aske her helpe.

These two last articles cannot) as it is manifest (be preformed in our Countrey

10 After that the Priest hath writen them which deuoutly de­maund to enter into this compa­ny, the Corone or Rosary being laide vpon the Altar, with a stole about his necke, he blesseth the beads, saying the praier folowing.

This benediction if one can not conueniētly come to him, which re­ceiueth him, but only sendeth his name to be inrolled, is not necessary neither if the beades were euer blessed before.

Hence also doth it appeare that there is no other thing necessary, What is necessarie in this So­ciety. for the obtaining of the benefites of this Society, but to say once aweeke the Psalter of our LADY, & whosoeuer thincketh otherwise, requiring ei­ther other ordinary praiers, or fre­quenting of Sacramentes, or any solēne profession at the first entrāce: doth confound this Society, beeing a generall corporation ouer all the world, with other particuler Socie­ties of our Lady in seueral places binding thēselues to more strict obser­uances, thē were easie to be vnder­takē of all that variety of persones, which is by this Society embraced. [Page 27]Although who-soeuer is of any o­ther particuler Society of our LA­DY receiuig therin a particuler fel­lowshipe, and incorporation in that place where such a Society is instituted, will withall for the generall de­uotion vnto this, as insttuted by the expresse reuelatiō of our Blessed LADY (as it is credibly and deuoutlye thought) seeke to be here inrolled if he were not before, which I thought good to note least any shold either be cōfounded with variety of opinions, or deterred with more heauy burdens, from so profita­ble a deuo­tion.

A BRIEFE SVMMA­rie of the Graces, or Indulgen­ces of this Society of the Ro­sary, with the names of the Popes which graunted them. Cap. 3

WHo faieth the Aue Maria or reuerent­ly nameth the holy name of IESVS gai­neth 60. daies. Vrba­nus. 4 & Ioan. 22

By saying the wholle Rosary 15. yeeres, Sixtus 4. and 15. quarantenes.

A quarātene is an Indulgence, or releasing of 40. daies penāce. Inno. 8

A pleanary Indulgēce once in life & again in the houre of death

The Indulgēces of the stations of Rome, Leo. 10 by visiting that day fiue Altars, or one fiue times deuoutly saying, fiue Paters and Aues for euery one.

What the Stations are, it shall appeare in the Chapter following.

For saying the wholle Rosary 10. yeeres, and 10. quarantenes, Idem A cer­taine Legate. Idem.

Also for the whole Rosary 120 daies.

For being present euery Satur­day in the Church of this Society at the Salue Regina, 40 daies.

For saying fiue Paters & Aues in the Feastes of the Anunciation, Idem. Natiuitie, Visitation, Purification, and Assumption of our Lady: 100 daies.

For saying the whole Rosary 120

For visiting the Altar of the Ro sary at Rome, A Patri arch. Pius. 4 euery feast of our Lady a plenary.

The same by accompaning the procession which is made euery first Sonday in the moneth. Idem.

Hauing Receaued the day of the Annunciation of our LADY: Pius 5. granted those which follow and confirmed all thos which are be­fore. by saying the Rosary, a Plenary.

By saying the ROSARY in the daies of the Natiuitie, Purificati­on, Visitation, & Assumption, of our Lady, 10. yeeres and 10 qua­rantenes.

By saying the Rosary any day whatsoeuet, 40. daies.

By naming deuoutly Iesus Maria, euery time 7 daies.

At the first entering, by Con­fessing and Receauing at the Al­tar or Church of this Society, and saying at the least one part of the ROSARY for the peace of the Church: a Plenary.

The same is graunted vnto thē which in the end of their life haue [Page 33]Confessed and Receaued.

By saying one part at the least of the Rosary, (hauing first Recei­ued the daies of Easter, the Annū ­ciation, and Assumption of our Lady: 10. yeeres and 10. qua­rantenes.

By saying at the least one part of the Rosary in the festiuall daies of the misteries of the Rosary, 7. yeeres and 7 quarantenes of en­ioined penances.

The same for saying at the least once a weeke the wholle Rosary.

To all Christiās (although not of the Society) for accompaning the Procession of euery first Son­day in the moneth, are graunted 7 yeeres & 7 quarantenes of en­ioined penances.

Those which are of this confraternitie, are partakers of all the good workes, which are done by [Page 34]other petsons of the same, as also by the wholle order of S. Domi­nicke as well of Freers as of Nūnes

Here is diligently to be coside­red that we may so both stoppe the blasphemous and venemous mouthes of Herticks, Of the nature of In­dulgen­ces. and by Ca­tholickes make the fruite of these Indulgences to be enioied, that no Indulgence can be obtained out of the state of Gods grace. Therefore whosoeuer feeleth his mind wounded with any mortall sinne, or purpose, or desire, or de­liberate affection & liking of the same: let him before he seeke In­dulgence reconcile him selfe vn­to God, either by the Sacrament of penance, or if he can not con­ueniently, at the least by perfect sorrow and repentance, and sted­fast purpose of amendment, and [Page 35]of Receauing the Sacramēt of pe­nance at conuenient time, with­out which disposition of minde none can euer obtain Gods grace and by which disposition he may at any moment accordinge vnto Gods most gratious promise and mercy. For an Indulgence is a re­mission of temporall punishment due vnto sinnes already forgiuen and not possible therfore to be applied but to him which hauing forsaken sinne is in Gods holy fa­uour. And hereby maist thou cō ­found the gracelesse ignorant he­reticke.

Also for the better vnderstan­ding of the nature of Pardons: the meaning of so many daies or yee­res of Pardon is, that looke how much pain of PVRGATORY we could redeem with so many daies or yeres of such penance as might [Page 36]by reason be imposed vpon vs for to match our faultes (our deuoti­on, earnest sorow and purpose of satisfaction considered) so much by the Indulgence of soe many daies or yeeres is taken away. Neither is it necessary that we might liue so many yeeres whereas per­happs the worlde shall not last so long as the yeeres of some Indul­gences, for sufficient it is, that we may deserue so many yeeres of punishmēt, which the iustice of God may by the seuerity of the painefully inflict in one houre of the fire of Purgatory: And to grosse is the ignorance of our heretickes, who thinke that he that hath a hudred yeres of pardō may by the Popes leaue sinne with-out remorse all his life as by this which we haue said is most euident.

It is also to be vnderstood that [Page 37]one may apply the saying of his beades for whatsoeuer necessitie of his owne or of others excepte where in the Indulgēce it is other wise required: To what intētion the beades are to bee imploi­ed. neither is he boūd to say the Rosary once a weeke, for the Society, so that saying it for what purpose he will, he in­tend to say it as a member of the Society, & for to obtaine the gta­ces of the same.

OF THE STATI­ons of Rome. Cap. 4

THERE hath bene at Rome a continuall holye custome of the people for thes 1000 yeres at the least at diuers times solēnly to visite certaine principall Chur­ches, therin to offer vp their de­uotions iointly with one mind for [Page 38]their owne necessities and of the wholle Church of God. These solemne, religious & deuoute mee­tings are commonly called Sati­ons. And by diuers Popes there hath bene graunted vnto the foresaid Churches either specially in those daies in which the Stations are there kept, or generally all the wholle yeere very great and large Indulgences. I will here therfore note the daies and places of the same Stations, as for the Indul­gences it is sufficient here to ad­uertise, that in euery one of these Churches they are very great and neuer lesse then of tenne thousād yeeres. Yet because often times there is a Plenary Indulgence and the deliuery of a soule out of Pur­gatory, I will expresly sett downe when either of these so great gra­and fauours may bee obtained, [Page 39]which thing will be also profita­ble for those which by hallowed Graines will gaine the Stations.

• 1 The first Sonday in Auent at Sancta Maria Maior.
• 2 The 2. Sonday at S. Crosse in Hierusalem a Plenary.
• The 3 Sonday at S. Peter.
• 4 Wednesday in the Imber weeke at S. Maria Maior.
• 5 Friday in the Imber weeke at SS. Apostoli. a Plenary.
• 6 Saturday at S. Peter.
• 7 The 4. Sonday at SS. Apo­stoli. a Plenary.
• 8 Christmas Eue at S. Maria Maior.
• 9 In the night following at the Chappell of the Cribbe in the same Church. a plenary
• 10 Christmas day in the mor­ning at S. Anastasia a Ple­nary.
• [Page 40]11 At the third MASSE on Christmas day at S. Maria Maior.
• 12 On S. Steuens day at Saint Steuens a Plenary.
• 13 Saint IOHNS day at Sancta Maria Maior.
• 14 Innocents day at S. PAVLE a plenary.
• 15 Newyeeres day at S. Mariatrans Tiberim. a Plenary.
• 16 Twelfe day at S. Peter. a plenary.
• 17 The Sonday of Septuagesi­ma at S. Laurēce extra mu­ros. a soule out of Purgatory
• 18 The Sonday of Sexagesima at S. PAVL.
• 19 The Sonday of Quinquage­sima at S. Peter.
• 20 Ashwednesday at S. Sabina a plenary.
• 21 Thursday ar S. George.
• [Page 41]22 Friday at SS. IOHN & PAVL
• 23 Saturday at S. Triphon. a Plenary.
• 24 The first Sonday in Lent at S. IOHN Laterane. a Ple­nary & infinite Indulgēces.
• 25 Monday at S. Peter in vin­culis. a Plenary.
• 26 Twesday at S. Anastasia a Plenary and a soule out of Purgatory.
• 27 Wednesday at Sāsta Maria Maior.
• 28 Thursday at S. Laurence in Palisperna. a Plenary.
• 29 Friday at SS. Apostoli. a Ple­nary.
• 30 Saturday at S. Peter a plena.
• 31 The 2 Sonday in Lent at S. Maria in Nauicella.
• 32 Monday at S. Clement.
• 33 Twesday at S. Balbina
• 34 Wednesday at S. Cecely.
• [Page 42]35 Thursday at Sancta Mariatrans Tiberim.
• 36 Friday at S. Vitalis.
• 37 Saturday at S. Peter & Mar­celline a plenary.
• 38 The 3 Sonday in Lent at S. Laurence extra muros a soul out of Purgatory.
• 39 Monday at S. Marke.
• 40 Twesday at S. Potentiana.
• 41 Wednesday at S. Sixtus.
• 42 Thursday at SS. Cosma & Damianus.
• 43 Friday at S. Laurence in Lu­cina.
• 44 Saturday at S. Susan. a Ple­nary.
• 45 The 4 Sonday in Lent at S. Crosse. a Plenary & a soule out of Purgatory.
• 46 Monday at SS. qnatuor Co­ronati.
• 47 Twesday at S. Laurence in Damaso.
• [Page 43]48 Wednesday at S. Paule.
• 49 Thursday at S. Siluester.
• 50 Friday at S. Eusebius.
• 51 Saturday at S. Nicholas in carcere. a Plenary.
• 52 The 5 Sonday in Lent at S. Peter.
• 53 Monday at S. Chrisogon.
• 54 Twesday at S. Cyriacus.
• 55 Wednesday at S. Marcellus
• 56 Thursday at S. Apollinaris.
• 57 Friday at S. Steuens. a soule out of Purgatory.
• 58 Saturday at S. Iohn ante por­tam latinam: a soule out of Purgatory.
• 59 Palme Sonday at S. IOHN Lateran: a Plenary twise.
• 60 Monday at S. Praxedes a plenary.
• 61 Twesday at S. Prisca: a Ple­nary.
• 62 Wednesday at Sansta Ma­ria [Page 44]Maior: a Plenary.
• 63 Thursday at S. Iohn Lateran a Plenary twise.
• 64 Friday at S. Crosse: a Plenary & many other Indulgēces
• 65 Saturday at S. Iohn Lateran a Plenary.
• 66 Easter day at Sancta Maria Maior: a Plenary.
• 67 Monday at S. Peter: a Ple­nary.
• 68 Tuesday at at S. Paule: a plenary.
• 69 Wednesday at S. Laurence extra muros: a soule out of Purgatory.
• 70 Thursday at SS. Apostoli. a plenary.
• 71 Friday at Sancta Maria Ro­tunda.
• 72 Saturday at S. Iohn Lateran a Plenary twise.
• 73 Low Sonday at S. Pācratius [Page 45]a plenary twise.
• 74 On S. Marks day at S. Peter.
• 75 Monday in Rogation weeke at Sancta Maria Maior.
• 76 Twesday at S. Iohn Lateran.
• 77 Wednesday at S. Peter.
• 78 Ascention day at S. Peter.
• 79 Whitson Eue at S. Iohn La­teran: a Plenary.
• 80 Whitsonday at S. Peter: in­finite Indulgences & a Ple­nary.
• 81 Monday at S. Peter in vin­culis a plenary.
• 82 Twesday at S. Anastasia.
• 83 Wednesday at Sāsta Maria Maior.
• 84 Thursday at S. Laurence extra muros a soule out of Purgatory.
• 85 Friday at SS. Apostoli: a ple­nary.
• 86 Saturday at S. Peter a soule [Page 46]out of Purgatory.
• 87 Wednesdaye of the Imber weeke in September at San­cta Maria Maior.
• 88 Friday of the same weeke at SS. Apostoli. a Plenary.
• 89 Saturday following at Saint Peter.

THE FIFTEEN MIS­teries of the holy Rosary. Cap. 5.

THIS deuout kind of Psalter or Rosary of our B. Lady cō taine 15. principall mysteries of the life of Christ & our Lady: for euery parte of the life of our Saui­our did very specially appertaine vnto his holy mother, Luc. 2. as who did ponder in her hart and diligently weigh whatsoeuer her most belo­ued sonne wrought in the worlde [Page 47]and whose soule was perced with euery dent of that most sharppe sword which caused greife and so row to him, whō she had lodged in her affection for euer; no lesse thē harboured for some monthes in her sacred wombe, Rom. 12 and who fi­nally had learned that lesson of S. PAVL to morne with the mor­ners & to reioice with the ioifull.

This Psalter I saye of 15 Pater nosters and 150 Aues is first deui­ded into three partes, euery one of which may be recited a part by it selfe, as we haue said aboue, & representeth vnto vs, as well one of the most holy persons of the B. Trinitie, as one of the three kindes of misteries of Christ and our Ladies life, that is either ioi­full, or dolorous, or glorious. E­uery one of these partes first, very fitly represēteth vnto vs both the [Page 48]woundes of our Sauiour and the spirituall libertie which we ob­tained therby, the number of fif­tie signifying a perfect Iubiley & release of all bondage as we will shew hereafter: Leuit. 25 then doth it also containe fiue mysteries, which whilest we are saying euery tenne Aues with the Pater noster belōging therunto, going before; are deuoutly to be laid before the eies of our mind: affectuously imagi­ning that we are kneeling in the closet of our Blessed Lady, before her sacred person, where she tal­keth with the Angell, or in Za­charies house where Iohn Baptist by her voice is sāctified in his mothers wombe, and leapeth for ioy or in the Cribbe where the sonne of God in a new shape manifest­eth him selfe vnto the world, and is honoured of the wholle multi­tude [Page 49]of Angells, shepheardes, and Sages. And the like of other so holy & deuout misteries although they which haue more leasure & fealing of so heauēly matters, may with more fruit spend some litle time in meditating of euery mi­stery, not saying any thing, & then afterward saye the Pater & Aues thereunto belonging: or hauing first rehearsed them, afterwarde meditate, which beeing doone they may go forward to an other mistery. Neither yet doe I thinke that the simpler sort whose capa­city cannot reach to the remem­brance of so many seuerall miste­ries is bound for the obtaining of the graces appertaining to this Society to thinke actually of euery mistery: although it be the more sure way and more profitable and not very difficult to remember if [Page 50]they first cause euery misterve to be expoūded vnto them by some more skilfull then them selues. Which now although I woulde willingly do, yet am I not by my other busines permitted. Wher­fore for the larger explication of these misteries I refer euery one to a very profitable booke extant in our tong and with great frut pra­ctised by diuerse in our countrey, of the misteries of the Rosary: yet will I not euery place where in the holy scripture each misterye may be reade at large. These are therfore the misteries of the holy Rosary.

• 1 The Annunciatiō of our Lady.
  Luc. 1
• 2 The visitation of S. Elizabeth.
  Luc. 1
• 3 The natiuitie of Christ.
  Luc. 2
• 4 The purification.
  Luc. 2
• 5 The inuention or findinge of [Page 51]Christ among the Doctors in the Temple.
  Luc. 2

• 1 The praier in the Garden.
  Luc. 22
• 2 The whipping.
  Ioan. 19.
• 3 The crowning with Thorne.
  Mat. 27.
• 4 The carying of the Crosse.
  Ioan. 19.
• 5 The Crucifying and death of Christ.
  Mat. 27.

• 1 The Resurrection of Christ.
  Mat. 1 [...]
• 2 The Ascention.
  Act. 1.
• 3 The sending of the holy Ghost
• 4 The Assumption of our Lady into heauen.
  Act. 2.
  Cant. 8
• 5 The Coronation and exaltatiō of our Lady aboue all Angels and Saintes.

Thus much haue I thought ne­cessary to be heere declared, for the perfect information of whosoeuer [Page 52]desireth to knowe what be­longeth vnto this deuout Society, and to be pertaker of the benefite therof.

Now before I proceed any far­ther, I haue iudged it very cōuenient to ad here, two briefe admo­nitions of two things, which may greatly appertaine vnto the knowledge and vse of this so greate a treasure.

First that albeit, as we saide aboue in the first chapter, What bene­fite one which is in dead­ly sinne may reape hereby. no ma­ner of persō being out of the bles­sed fauour of Almightie God, and in the miserable estate of mortall sinne, can either enioy these In­dulgences or any other; or be partaker of the good workes and sa­tisfactiō of others: yet ought not any man which for human frailty, may perhaps either sometime fall into deadly sinne, or remain most [Page 53]lamētably in the same; be therby terrified from this most holesome medicine & cōfortable sanctuary of the Blessed Virgins protection. For first cōcerning the entry into this Confraternity: although it be desired that euery one at that time dispose him selfe to Gods grace by receauing the holy Sacramēts, and there is, as hath bene said, a­speciall Indulgence graunted to that end: yet that this is not alto­gither necessary, the very practise of this Society doth shew, which receiueth those which are absent, and not in case or possibility to receaue holy Sacramentes, neither euer exacteth the same as necessary of such, when they are admit­ted. As for the being afterward in estate of sinne, true it is that it hindereth those benefittes, as we said before: yet doth it not hinder [Page 54]but that so long as one remaineth in the vnitie of holy Church, and saieth his Rosarye or our Ladies Psalter euery weeke; the commō praiers & suffrages of this wholle Society are applied vnto him also as a member therof. Wherfore al­though he haue not that infalli­ble measure of fruit of their satis­factiōs, which if he were in grace he should receaue: yett is this no smalle helpe besides the generall communion of the praiers of the wholle CHVRCH, to haue such particuler reliefe, whereby Gods wrath may be the easier appeased and he the more euery day dispo­sed vnto repentance and perfecte conuersion.

The Feast of the Ro­sary. Secōdly it is to be vnderstood, that GREGORY the 13. in the yeere of our Lord 1573. the first day of Aprill, for a perpetuall me­mory [Page 55]& thankesgiuing vnto God and our Blessed Lady for the triū ­phant victory receaued the yeere before ouer the Turkes, See the booke of the Rosary in Italiā instituted a solemne feast, vnder the title of the feast of the Rosary, euery yere to be cellebrated, on the first Sun­day of october. whereas the yeere before on the like Sunday, being than the 7 of the same moneth, so gloriouse a victory was obtained, not without the speciall interces­sion (as he saieth) of the Mother of God, whose deuoute Clients through the wholle worlde, the same day, as being the first Sūday of the moneth, religiously accor­ding to theire laudable custome made their ordinary processions: wheras also this deuoute maner of praier, was by holy Saint Do­minicke first instituted, for the ap­peasing of Gods wrath, & the ob­taining [Page 56]of our Ladies intercession against most perniciouse heresies with which Frāce and Italy in his time was sore vexed. as also more largely is to be seene in the letters of Pius 5. in the 17. of sept. 1569. where he after diuerse of his Pre­decessours confirmeth the same Society, and seriously cōmendeth it vnto all deuout Christians, as a soueraigne and necessary remedy for all the common euells of our age.

This feast of the Rosary is only to be obserued such first Sunday of October (vnderstanding that Sonday) which is in deed the first within the month, not that which is neerest vnto the beginning of the moneth) where there is any Chap pell or Altar of this Society, after the maner of a high dubble feast, with the office of our Lady, according [Page 57]to the manner of her other feastes.

Thus much I thought woulde be as well for thy comfort (gen­tle Reader) to knowe, as for the generall benefite of CHRIST his Church in this miserable time to obserue.

OF OTHER MAN­ner of saying the Beades. Cap. 6.

NOw that I haue briefly set downe what neces­sarily belongeth to this deuoute Society: I will for the farther comfort of the per­sons of the same, shewe also vnto thē how they may in their beades finde [Page 58]variety of other repast, & greater store of dainty dishes thereby to prouoke their appetite, which in this kind of food cā neuer exceed in gluttony. Yet will I first admo­nish thē (as I haue also touched before) that in no case they omit for any other kind of deuotion in the beades, to say the wholle Rosary in euery weeke, but that beeing done, they may satisfie their de­uotions according as they shall find most comforte and delight.

There is therfore an other kind of saying the beades which is cal­led the Corone of our B. LADY, very much frequented of deuout people, The corone of our La­dy. which consisteth of 6. Pa­ter nosters and 63. Aues in remē ­brāce of her most holy life which abounded with so many vertues that it may be as ( S. Lib. 2. de virg. Ambrose sai­eth) a patterne of all goodnes to [Page 59]all sorts of mē. And though there be no necessary cause therof: yet haue some so deuided these Aue Maries that in euery one is recor­ded some seuerall mysterie of the life of Christ & our Lady, so that no principall point of either is o­mitted as we will afterward sette downe. This is of great fruite and comforte, but not for the simple although such also may very well and do euery where rehearse this Corone without speciall remem­brāce of so many diuers misteries.

A third kind of beades or at the least of saying of the beades there is, The corone of our Lord. in which to the honour of our Sauiour Christ are rehearsed 33 Pater nosters and as many Aue Maries This is called the Corone of our Lord in worshippe of his holy life which in this world continued 33 yeeres.

Some also vse a Corone of the fiue wounds of our Lord at euery wound saying one Pater noster & fiue or tenne Aue Maries. Of the 5 woūdes

There is also an other kind of deuotion which may bee vsed ei­ther with the beades or without of saying 15 Pater nosters & Aues which deuotion perhaps might grow of the imitation of those 15 Psalmes, Of the 15. Pa­ters and Aues. which are cōmonly cal­led graduall, which as some say were wont to bee song on high daies by the Leuites on the fiftene staires goeing vp to the Temple, by which with singuler deuotion and more thē ordinary grace and alacritie our Lady being 3 yeere olde and caried to be presented in the Temple her selfe, ascended to offer her selfe to Almightie God not without great admiration of her deuout Parents; or as some o­ther [Page 61]say were made to signifie certaine degrees or stepps of perfe­ction in Gods seruice, which did singulerly shine in this Virgin. or els this custome of saying 15 Pa­ters and Aues might be first com­mēded, for that according to the opiniō of some deuout Doctours, by reuelatiō made vnto some contēplatiue holy person, who saieth euery day 15 Paters and Aues in one yeere shall make vp the num­ber of all the woundes which our Sauiour receiued of his barbarous tormentors, counting with euery stripe of his whipping, the cruel prickings of the sharpe thornes wherwith he was crouned: so that one day in a yeere which is not leape yere, Ludol­phus de vita Christi. Par. 2. c. 52. the said number of 15 Paters and Aues bee dubled. Or finally the cause of this deuotion might be for the respecte of those [Page 62]15 yeeres which our Ladye liued after her sonnes afcentiō in most speciall quiett and hope and con­tinuall visitatiō of Angels & com­fort of the dilating the glorious name of her sonne by his Apostles and other Disciples, a thing no doubt worthy of no small consi­deration, when she did euidently see euē in this life; fulfilled the Prophesie long before made by her selfe, that all generations should call her blessed. This do I the ra­ther set downe in this place be­cause set downe in this place be­cause that all my Countrei-men should knowe, An In­dulgēe for any Christi­an what soeuer. that what-soeuer faithful of Christ (yea although he be not of this Society of which in this place we intreate shall say fifteene Paters and Aues for all those which are in mortall sinne, shall for euery time that they doe so charitable a deed, obtaine the [Page 63]remission of the third part of their sinnes. Which Indulgence hath bene of long time graunted and is so authenticall that I will be a warrant to all my countrei-men that it is no way coūterfeited as it may be some Indulgences haue bene in time past.

Finally euery deuout Christian may after these formes aboue mē ­tioned, Other formes of say­ing the beades. religiously honour either the niue orders of holy Angells, by whome our life vnder God is protected in this world. Or the 12 glorious Apostles of our Saui­our the first Pastors & founders of Christian faith. or the seuen effu­sions of blood of our Lord. or the seuen ioyes, or the seuen sorrowes which our B. Lady had in this life. Or offer vp a proportionable de­uotion for whatsoeuer thing ac­cording to the custome of holy [Page 64]Church is obserued in any misti­call number.

But because I haue heere made mentiō of the ioyes and sorrowes of our B. Lady which are not altogether the same with those ioifull & sorrowfull misteries of the holy Rosary: I will here briefly for e­uery ones comfort set thē downe.

• 1 The Annunciation.
• 2 The visitation of S. Elizabeth.
• 3 The natiuity of Christ.
• 4 The cōming of the three Kings.
• 5 The Resurrectiō of our Sauiour
• 6 The Ascension.
• 7 The cōming of the holy Ghost

• 1 The circumcisiō, which in that our Sauiours blood was with such pain shed forth: was most [Page 65]sorowfull but in the impositiō of his glorious name most comfortable.
• 2 The flying into Egipt.
• 3 The losse of our Sauiour for three daies.
• 4 The departure of our Sauiour to his bitter Passion.
• 5 The meetinge of our Sauiour carying his Crosse.
• 6 His Crucifying and that which passed vpon the Crosse.
• 7 The beholding him dead vpon the Crosse, in her sacred lappe, and at the Sepulcher.

• 1 The Circumcision.
• 2 The Praier in the garden.
  Luc. 2 Luc. 22
• 3 The pulling of his beard when [Page 66]they mocked him in Caiphas house according to that of E­say the Prophet. c. 50. I gaue my body to those which did strike, and my cheekes to those which pulled them.
• 4 The Whipping.
  Ioan. 19. Mar. 27. Mat. 27. Ioan. 19.
• 5 The Crowning with thornes.
• 6 The Nailing to the Crosse.
• 7 The peacing of his Side.

THE MANER OF DI­stribution of the life of our Saui­our and of our Lady for the Co­rone of 63. Aues for those which shall desire to vse the same, al­though the Corone may be saide without such particuler memory Cap. 7.

ANOTHER ROSARY of the B. Virgin Mary much like vnto the former but deuided according to the actes of our Sa­uiour Iesus Christ, for the Ro­sary of 5. Paters and 50 Aues, out of Ludouicus Bolsius. Cap. 8.

AN OTHER LIKE EXercise of the life & Passion of Christ, cōsisting of 5. Pa­ters and 50. Aues Cap. 9.

ANOTHER MANER OF deuiding the Rosary of 150. Aue Maries, according to the misteries of the life of our Sa­uiour taken out of the Italian booke of the Rosary. Cap. 10.

TWENTY PROPOSITIons to proue the Catholicke cu­stome of saying the Rosary of the Blessed Virgin, out of Francis­cus Costerus. Cap. 11.

1 THAT the custome of say­ing the ROSARY of the most B. Virgin Mary, by Christiā Catholickes of auncient times receiued, is not blasphemous, Dia­bolicall or Superstitious as the Sectaries doe fondlye and falsely giue out, but holy, deuout and religious; we do make plaine de­monstration in these breife Argu­ments following.

In the Rosary there be 5 things [Page 170]the Name, the praiers, the Repe­tition of the praiers, the number of the same, & the Beades, wher­with we pray. All which are void of all superstition therefore the custome of saying the Rosary, is not superstitious.

2 The name of the Rosary, 1. The name of the Ro­sary. is a most sweet name: for as much as it signifieth no other thing then a certaine spirituall garland made of certaine misticall wordes, as it were Roses taken out of the Gos­pell, which we offer vnto the Virgin of all virgins the mother of God. For garlandes are ordinari­ly vsed for to adorne the heades of virgins.

And as for Praiers, 2. The praiers of the Rosary. they are with out all cōtrouersie most ho­ly. For of our Lords praier Christ him selfe is the author. And of the Angelicall salutation the An­gell [Page 171]Gabriell & Saint Elizabeth. Which the Catholicke Church, to the intent that it might haue a forme of Praier, also hath con­cluded, with this short petition vsed by auncient Fathers. Holy Mary mother of God, pray for vs Sinners, now & in the houre of our death. Amen.

4 The repetitiō also of the Praiers, 3 The re­petition of the same praiers. because it is much auaileable to the stirring vpp and inflaming of the affecte of him that praieth, it cannot but bee most religious. we reade that the three children in the fornace, in lauding & prai­sing almightie God, did in euery verse repeat a certaine halfe verse And that most religious Orator king Dauid, in his psalmes doth oftē repeate now one word now more wordes sometime a wholl verse & surely in the psalme 118 [Page 172]which hath 176 verses & is daily read in the Church, he repeteth in a maner the same thing some what varying the wordes only.

5 Our Lorde him selfe also in some places hath not obscurely required this repetition in him that praieth. For the 11 of Saint Luke, when he taught his Disci­ples the maner how to praye hee annexed forth-with a Parable of him that could by no meanes get three loaues of his frend but by often knocking at his gates. And in the 18 chapter when hee had taught that his Seruantes ought alwaies to pray, and not to cease he added an other parable of a widow, which because with ofte asking she was tedious in the end made the Iudge to condiscend to her request.

6 But thou wilte say perhapes [Page 173]that these parables do proue that perseuerance in praier is speceally necessary. I do not doubt of that But they proue also thus much, that by repetition it commeth to passe that we perseuer and doe not cease. For if when we must pray, our Lordes praier is to bee said. Luc. 11. When ye pray (saieth Christ) saye Father hallowed be thy name, how cā we perseuer in such short forme of praying, excepte that wee often repeate our Lordes praier.

7 Againe thou wilt say that our Lord in that very institutiō Mat. 6 did admonishe that Those which did pray should not speake much where the greeke worde is Batto­login proper vnto those, that do vainely repeate one thing often. I answere, that Christ doth there reprehēd only the vaine babling [Page 174]of the heathens, that did thinke God as well as men, woulde be delighted with eloquēce and af­fected speaches.

8 A notable place for to cleare this kinde of repetition from all superstition, L. 4. di­uin. in­stit. c. 28 we find in Luctātius where the differēce betwene su­perstitious persons and those that are religious or deuout alleaged by Tully: L. 2. de nat. de­orum. (For that saieth he, those pray to their Gods whole daies togi­ther, these do it with moderation) he disproueth in these words. What reason is ther (saith he) that to pray for the health of his children once, should be the part of a religious or deuout man, and to do the same ten times should be an acte of supersti­tion? for if it be very good to doe it once, how much more to do it oft­ner? If the first houre be good, ther­fore the wholle day also. If one host [Page 175]or Sacrifice be well pleasing, more pleasing doubtlesse are more Sacri­fices, because dewties and seruices being multiplied, do rather meritte then offend. For those seruantes do not seeme vnto vs worthy of hatred that haue bene daily and howerly diligent in their seruice, but rather to be beloued. And againe saith he This argument holdeth in the con­trary. For if to pray and offer Sa­crifice wholle daies be a fault: therfore to doe it once, is also a faulte. And why shold the name of a fault be attributed vnto that, which is as honest and iust a thing as can be wished? For as Cicero saith, Reli­gious men haue their name a rele­gendo, that is because they often handle with diligence & as it were read againe those thinges which do appertaine to the worshippe of God: why therfore should they that doe [Page 176]the same often in one day, loose the name of religious men? for as much as by the daily vse and custome it selfe, they do more diligently read againe those thinges wherwith God is honored. Thus farre Lactantius

9 By which speach it is euidēt­ly proued, that they are not one­ly not superstitious, that do often repeat the same kind of praiers in the Rosary, but that it is better & more acceptable to God, rather often, then once to repeate the same: And besides, that there can be nothing more iust and honest, then this kinde of repetition. Fi­nally, that those that pray in this maner of the Rosary, are proper­ly Religious: as who do diligent­ly by daiely vse & custome read ouer and ruminate those thinges that appertaine to the worship of God.

10 There followeth the num­ber of the praiers of the Rosary free also from the same touch of superstition. 4 The nū ­ber of praiers. Esa. 6. Apoc. 4. For the Angels in Esay the Prophet and the Beasts in the Apocalips, which neuer rested neither day nor night doe thrise repeat one word to the ho­nor of God: Holy, holy, holy, Lord God of Saboth. Psa. 118. The Prophet Da­uid 7 times in the day pronoūced praise vnto Almighty God, whose example the Church following, hath distributed the diume office into 7 diurnall & nocturnal hours Christ praying in the garden re­peated one and the same speach, Luc. 22 thrise. Thrise also did S. Paule request our Lord that the Angell of Sathā might depart frō him. 2. Cor. 12 And that S. Bartholemew did pray vp­pon his knees an hundred times day & night Abbias his own scol­lar [Page 178]witnesseth. we read in Palla­dius and Socrates that S. Maca­rius one of the most auncient An chorits recited euery day an hun­dred praiers vnto almighty God: Paulus Aegiptius three hundred, and a certaine virgin seuen hun­dred.

11 Now if number be not void of a godly and misticall significa­tion, as in deed it is not, neither in the number of the Rosary nor in the exāples alleaged: Esa. 11 See Hie rom. S. Amb. l. de spir. san. c. 20 Aug. l. 1 de ser. domi. in mōt. c. 3. & l. 2 de doct. Chri. c. 7 (for the number of three signifieth the B. Trinity, and the number of seuen betokeneth the giftes* of the ho­ly ghost) then is there nothing in the number but that which may easily be proued. For we doe re­peate our Lords praier fiue times to putt vs in minde of the fiue woundes of Christ. And to euery such praier we do adioine 10 Aue [Page 179]Maries that we may remember the 10 commandements of God And those Aue Maries we doe repeat 50 times in the whole Ro­sary, Greg. ho 19. in E­ze. & l. 1 mor. c 28 that by the intercession of the B. Virgin through the me­rittes of our Lords Passiō we may attaine full remission of sinnes which is signified in holy Scrip­ture by the number of fifty being a number of Iubiley as appeareth. Leuit. 25.

12 Now there remaineth the Beades wher-with we pray, 5. The Beades. in which the simple may perhapps thincke that there is some kinde of superstitiō, but in deed there is none at all. For although Christs faithfull people do vse them now cōmendably, as a manifest badge or tokē of the Romane Religion: yet the vse of them was for no o­ther cause at the first brought in­to [Page 180]the Church (as holy Fathers make mention) then to the intēt that by sensible touching, & vew of the beades we should not easi­ly be deceaued in the finishing of the number of praiers.

13 It is recorded by auncient Historiographers. Palladius, So­zomenus, Cassiodorus, that the fa­mous Anchorite Paulus of Libia the father of fine hūdred Moncks had wont to pay euery day fiue hundred praiers as a tribute vnto almighty God: And to the intent that he might not be deceaued in the number, he cast a little stone into his bosome at the end of e­uery praier: Also that Saint Clare a most holy woman, did repeate certaine Pater nosters vnto our Lord and kept account of them by a heape of little stones, her actes recorded do testify. In sūme [Page 181]of what ātiquity the vse of beads is, the auncient stones of Sepul­chers do well declare vnto vs.

14 Therfore to no other end, were beades (as it semeth) vsed at the first then as Places and Ima­ges were by Oratours of old, for to keepe the remembrance of words & matter. Or as counters by Marchants for to count great summes of mony or as by the Ca­tholicke Church the Crosses, and Images of Christ, and his Saintes which serue to this end for to preserue the memorie of the life of Christ and his Saintes.

15 And that they haue bene reduced afterward to a certain nū ­ber so to put folkes in mind; and that the Popes benediction is an­nexed with most ample Indul­gences, and that sometime they are set out with medalls or Cros­ses [Page 182]of siluer, brasse, or wood: these thinges haue not as some doe ca­uell, increased superstition, but Religion,

16 For as Iosue the Captaine of the holy hoast, Ios. 4 at what time the children of Israell passed ouer Iordane dry footed, commanded that twelue great stones should be deuoutly and religiously cari­ed out of the chanel of the Riuer into the Tents to this end, that if any should aske of the posterity what mean these stones? the perpetuall tumemory of there wonder­full passage might be recorded: So haue our auncestors deuoutly & religiously annexed fiue beads in euery Rosary that are greater then the rest, that the Heretickes laughing therat and asking what meane these fiue beades? what meaneth the wholle Rosary? Answere [Page 183]may be made: that they are signi­ficatiōs of the fiue wounds which Christ suffered for them and vs. And that the Rosary is a certaine summe or abridgmēt of the new Testament & Christian doctrine.

17 For they that haue knowne the manifolde vse of the Rosary are not ignorant, that the num­ber of beads therin contained do serue to renue the memorie of all the misteries of the life of Christ and of the blessed Virgin, and of the principall pointes of the Ca­tholicke religion, as of the B. Tri­nitie, the Incarnation and Passiō of Christ, the worship of God & his Saintes, the ten Commande­mentes, Iustificatiō and life euer­lasting. Which briefe summe or abridgmēt is doubtlesse so much the more profitable amongst the common people: by how much [Page 184]farther the vse therof is extended then the vse of books. For it may be read euen of the vnlearned, of the blind, of those that trauaile on horse backe or in wagons or such like: finally in most darke & obscure places.

18 And the benediction of the POPE doth nothing els but with solemne wordes consecrate the beades, The be­nedictiō of the Pope. otherwise prophane of them selues, to the deuoute and holsome vse of the faithfull, as by auncient custome of the Church, Water, Salte, Chalices, Candles, Herbes, and the Churches them selues are by the benediction of a Preist consecrated to an holy vse. For sanctified (saith the Apostle) is euery creature by the word of god and praier. 1. Tim. 4 The In­dulgen­ces anexed.

19 And that the Indulgences annexed to the benediction, are [Page 185]very profitable there is no doubt. for by these the faithfull people being incouraged doe in greater number, and with greater zeale and feruencie pray vnto Almigh­tie God, for most waightie cau­ses: For the increase of the Catho licke Church, for the concord of Christian Princes, for the rooting out of heresies. For these are the points that for the most part are mentioned in the forme of all In­dulgences.

20 And as for the Images of gold, siluer, Crosses, and Me dalles. or wood annexed vnto the beades; they haue neither any misticall significatiō nor vse: other then the very Images in Churches. that is, to put vs in mind of the actes of Christ & his Saints, that in, or before thē, we may reuerence and call vpon that which by them is represented vnto vs.

A BREIFE EXPLI­cation of our Lordes Praier. Cap. 12

THe Preface of this Praier, Francis­cus Co­sterus. hath fewe wordes, full of misteries. Father, is a name of loue, signifying first of all, that he which goeth about to pray, must not be the enimie, but the frend, yea the child of Almighty God, hauing laid aside all will to sinne hereafter, and being sorowfull, & penitent for his sinnes past.

Secondly, that he must come to Almighty God, with great cō ­fidence, because that of a Father all thinges are to be expected.

Our. thou dost not say mine, but our. which is a name cōmon to all. for God is the Father of all, as wel one as an other respecting [Page 187]all indifferently, as well poore as riche: Therfore with this Praier must cōcur first charity towards neighbours, wherby thou maiest loue all the children of God and wish well vnto them. then Humi­lity: that thou preferrest not thy selfe, before any other.

which arte in heauen. Here first is signified, that vnto this praier must be brought a mind lifte vp to heauenly thinges, & excluding earthly cogitations. Secondly, a greate reuerence of the wholle man as well externall as internall, because he is an heauenly not an earthly Father. Thirdly, that no­thing is to be demāded of an hea­uenly Father, but heauēly things.

Here after do folow the 7 petiti­ons wherof the 4 first, do pray for good thinges to be graunted, the 3 later for euels to be remoued.

Hallowed be thy name. that is to say: I giue thee thanks for thy be­nefits and I desire, that thy name, goodnes & Maiesty may be well knowen vnto all men, praised of all men, and published in all pla­ces, and especially I beseech thee that I in all my actions & wordes may seeke thy glory, & referre all that I haue to thy honour, & the profite of my neighbours.

2 Thy Kingdome come. That is, I wishe that thou O Lord, maiest raigne all the world ouer, & that all dominion of the Deuell being abandoned, thou maiest possesse all the Kingdomes of the world: and especially that sinne may not raigne in my mortall body; but that thou maiest rule & gouerne all my powers and forces, & di­recte and bring me to the king­dome of heauen.

3 Thy will be done in earth, as it is in heauē. that is: Grant I besech thee grace vnto thy people, that they may obey thy commaunde­ments: Furthermore in euery of our acttiōs do thou make known vnto vs thy will. Finally my selfe, O Lord, I do resigne wholly to thy will, so that thy name may be praised, and sanctified by me, & thou hauing excluded the king­dome of sinne, maiest only and wholly raigne in me: thou maiest do with me, and dispose of me, as it shall stand best with thy most holy will and pleasure.

4 Giue vs this day our daiely bread. that is, nourish and feede my soule, and my body with conuenient food: my soule with thy word: that I may alwaies haue a tast and feeling therof, when it is by preaching, or praier, or by a­ny [Page 190]other meanes proposed vnto me. Moreouer with thy most sa­cred body also: vnto the oftē and deuoutreceauing wherof, I doe desire to be moued, & stirred vp and my body, with daily food & sustinance, and with thinges not superfluous, but necessary, not wrōgfully gotten, but with dew labour iustice and equity.

Here foloweth the three euels which we desire to be remoued.

5 And forgiue vs our trespasses, as we forgiue them that trespasse a­gainst vs. that is, the euells past: to witt, the sines wherby we haue offended thee, by the Passion of thy Sonne do thou gratis & frely forgiue: the veniall & quotidian sinnes: by sorow and the vertue of this Praier, instituted by thy selfe: and the more greeuous or mortall sinnes, by the Sacrament [Page 191]of penance: to which Sacrament that wee may come deuoutly, graunt I beseech thee conuenient time, grace, & deuotion. And al­though I may seeme to forgiue my neighboures all offences frō the very bottome of my harte: yet do thou also afford me thy special helpe, and assistance, that I may neuer beare in mind any offence whatsoeuer.

6 And lead vs not into tētation. that is, driue away from vs future euels, not suffering vs at any time to consent vnto sinne, nor to giue occasion, that we be forsaken by thee: And if by our default wee chance at any time to fall, that our harts be not hardened, but that they may presently rise from sinne and be conuerted.

7 But deliuer vs frō euel. Amen Turne away O Lord presēt euells [Page 192]from vs, famine, warre, pestilēce, and other corporall calamities, as also prosperities, that are not be­hoofefull for the helth of the soule. Also all spirituall euells, vnto which our cōcupiscēce, which alwaies maketh warre against the spirite, is inclined: that from it, if not wholly yet in parte we may be exempted.

AN EXPOSITION of the Angelical Sa­lutation. Cap. 13.

NEXT after our Lords praier the Angells Salutation is vsually saide, Francis­ous Co­sterus. for two causes: First certes that we may knowe that not by our owne meritt, are the petitions aforesaid either to bee obtained, or expected, but by [Page 193]Christ Iesus incarnate: who by this Salutatiō made by the voice of an Angell, inuited the virgin his mother to giue her consent to his incarnatiō. And secondly that we may learne that wee haue in heauen, a Patronesse & aduocate of our businesse vnto the eternall King, vnto whom we committ the care of our requests, and sup­plications put vp vnto Almighty God, that by her petitions, we may obtaine and haue our cause solicited for vs.

Haile. that is, be thou ioifull, happy and secure. The B. Virgin being saluted, will for her meeke and benigne charity, returne Sa­lutation backe againe.

Mary. her proper name, which signifieth Lady, and Starr of the Sea.

Full of grace. that is, adorned [Page 194]with the grace of God, & Iustice, and replenished with all maner of vertewes in her soule, & in all the powers therof.

Our Lord is with thee. thy thoughts words, and workes, are pleasing vnto God. there is no­thing in thee which may displese him. and therfore was God neuer absent from thee, & thou alwaies arte vnited vnto God in heauen.

Blessed art thou a mougst all wo­men, that is, thou aboue and beyond all other womē arte blessed first because thou art a mother & a Virgin: Then, because the mo­ther of God: thirdly, because ad­uaunced to the highest dignity, that could be giuen vnto the wo­men kind: that is to say: to bee Queene of heauen, and earth, to be the next vnto Almighty God, and aboue all creatures. There is [Page 195]one only man that excelleth the, Christ King of the worlde both God and man. For two chefe & principal offices & dignities ther were to be bestowed: one vnto a man, to be King of the worlde: an other vnto a woeman to bee the Queene of the world: that, Christ hath: this, thou hast gran­ted vnto thee.

And Blessed is the fruite of thy wombe Iesus. that is: thy Sonne is trew and perfecte man: the same is also the Sonne of God, & God aboue all things blessed for euer­more, vnto whom we owe praise thanksgiuing and benedictiō for infinite causes: And especially for this that he hath prouided vs thee his mother, as Lady Patronesse & Aduocate.

Holy Mary mother of God pray for vs sinners, now & in the houre [Page 196]of our death. Amen. worthely maiest thou aske: because as our La­dy and maistresse thou hast care of vs: and it is not hard for thee to obtaine: because he is thy sōne whome thou doest aske. And to thee we make our praier, that by thee we may obtaine all good thinges, by whom we haue receiued the Auctor of all goodnesse.

DIVERSE OTHER deuotions necessary or con­uenient for euery Chri­stian to vse. Cap. 14.