The Eminency and Holiness of our Blessed Lady.

THe Perfections, Attri­butes, Priviledges, and Prerogatives of our Bles­sed Lady are such, and so great, that it is im­possible for any one in this world (I will not say to express, but even) to comprehend them. Ne­vertheless, that we may conceive some­thing [Page] [Page] [...] [Page] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page 1] [...] [Page 2]thereof, let us consider,

1. That She was Appointed, De­signed, and Predestinated by the Ho­ly Trinity from all Eternity, to be the Worthy Mother of the Word Incarnate.

2. That her Birth was not only prae­figured, promised, and prophesied of, but foretold also by an Angel appear­ing to her sterile Parents immediately before her Conception.

3. That being born free from all sin, she led a life so full of Sanctity, so sin­gular in all Purity, so excellent in all Perfections, that she deserved (saith St. Augustine) through Her Creators Mercy, to be chosen the Mother of Gods Son.

4. That she was a Mother, yet re­maining a Virgin, even the Mother of God, which is an Attribute alone, con­taining whatsoever is Great, Glorious, and Excellent. St. Gregory Neocesariensis in his second Sermon of the Anuntia­tion, saith, That the sense of this only Word, Gods Mother, exceeds all other Encomiums which Men or Angels can confer upon Her. Being Gods Mo­ther, [Page 3]She is United to a term of an In­finite perfection, and in a certain man­ner Elevated to a Divine Order, saith St. Thomas, par. 1. qu. 25. art. 6. ad. 4. Saint Chrysostome in his Sermon of the Blessed Virgin, calleth her the Miracle, and the Miracle of Miracles. And Saint John Damascen, in his first Oration of the Nativity of the Blessed Virgin, an Abysse of Miracles.

The Christians Devotion to our Blessed Lady.

THe Devotion of all faithful Chri­stians towards the Holy Virgin Mary, is as Antient as our Faith and Christianity it self, She being Consti­tuted our Mother, by the bequest of her Blessed Son, when on the Cross he uttered these words to St. John, and in his person, to all Christians: Son, be­hold thy Mother; whereupon St. Bernard saith, If Mary be thy Mother, O Chri­stian, then is Jesus thy Brother; then Christs Father, is thy Father; then his Heaven, is thy Inheritance; then Maries [Page 4]Grace is thy Treasure, for Mothers u­sually lay up treasures for their Chil­dren: then she is sensible of all thy suf­ferings, solicitous to supply thy wants, and careful to provide for thy necessi­ties, for a Mother is tender over her Children; therefore, O Christian, make choice of Mary for thy Mother.

I well know (saith the antient Father Theophylact) that thou, O most glorious Queen Mother, art the great Protectrix of mankind; and who is he, that ha­ving placed his confidence in thee, hath remained confounded? Let us therefore to her make our humble addresses in all our necessities, since she is so powerful to assist us, so merciful to admit us, and so ready to relieve us.

O Beatissima (saith S. Anselm, Arch-Bp. of Cant.) sicut omnis à te aversus & à te de spectus necesse est ut intereat, ita omnis ad te conversus & à te respectus impossibile est ut pereat. As he, O most blessed Mary, must needs perish, who turneth his back to thee, and whom thou rejectest from thy favours, so it is impossible, that he should perish, that is zealous of thy ho­nour, and whom thou vouchsafest to behold and countenance.

I hold (saith Origen) as an assured verity; that the Virgin Mary will ne­ver abandon that person that implores her assistance in the time of his neces­sity; for she is full of goodness, full of mercy, and full of grace, and therefore cannot refuse to compassionate him that calleth upon her.

The Practise of the Rosary, is an excellent Devotion to our Bles­sed Lady.

IF we consider the holy Rosary Pre­rogatives, we shall find that it far ex­ceeds all other sorts of devotion of this nature. Though every zealous Chri­stian may so duly, diligently, and with such perseverance practise his devoti­ons in his own private Oratory, as to arrive at the perfection of vertue and the salvation of his soul; yet these heights are not there obtained with that alacrity, facility, security and abun­dance, as in conjunction with sacred Confraternities, which are the Aca­demies of Devotion, Schools of San­ctity, and Buttresses of Religion, Pie­ty [Page 6]and Perfection, where the fervour and good example of his faithful asso­ciates, will warm his tepidity, excite his piety, adde continual fewel of cou­rage and constancy to his resolutions, and make him partaker of many Pray­ers, Merits, and spiritual Graces. Dum singuli orant pro omnibus, omnes orant pro singulis. When as every single person pray for all, it followeth that all pray for every single person, saith St. Ambrose. The Brethren and Sisters of these Con­fraternities being any where received, are every where priviledged, and so made happy partakers of the spiritual perfections of all those persons, who are registred either in Rome, in Paris, or in any other part of the world.

To come now in particular to the Confraternity of the Rosary. Surely that manner of Prayer cannot but be very pleasing to God, profitable to our selves, and grateful to the Blessed Vir­gin, which directly tendeth to the ad­vancement of the Divine Honour, the promotion of our own Happiness, and the encrease of the Sacred Mothers glory. Now the exercises of the Ro­sary [Page 7]aim at these three heroick ends. For

1. Since the Rosary consists of the two richest pieces of Christian Piety, viz. the Pater noster and Ave Maria, to­gether with the principal mysteries of our Christian Faith, what Subject can be imagined more proper? What Ob­ject can possibly be more powerful to raise our souls to the love, praise, & ho­nour of our Creator & Redeemer, then the due and daily consideration of those Divine mysteries, which are, as it were the Sacred Tables, and lively Pictures, representing continually to our memo­ries their admirable benefits, excessive love, and infinite liberality to mankind?

2. By what Prayers can we more confidently promise to our selves the obtaining of our just desires, and con­sequently, the promoting of our Sal­vation, then by the Pater noster, a pray­er dictated by our Redeemers own Di­vine Mouth, enjoyned by his special command, to be frequently used of all faithful Christians, and by him endued with so great efficacy and vertue?

3. By what Ladder of Praise can we more probably reach the glorious Vir­gin [Page 8]Moihers perfections, then by the Ave-Mary, a Salutation framed in Hea­ven by the holy Trinity it self, and from thence brought down to earth by it's Ambassador the Angel Gabriel, in which, all the Greatness, Excellency, and Prerogatives of Gods Mother, are so briefly, distinctly, and Divinely Couched?

The Author of the Rosary.

THe Author of the Rosary, in the particular method and manner wherein we now recite it, and the be­ginner of this Sacred Confraternity was St. Dominick, as appears by the Bull of Pius quintus in these words; The blessed St. Dominick, directed (as is pi­ously believed) by Gods Holy Spirit, when France and Italy were miserably overspread with the Heresie of the Albi­genses, lifting up his eyes to Heaven, and beholding that Mountain, the Glo­rious Virgin Mary, Gods holy Mother, invented and propagated, a very easie, plain, and pious method of Prayer, &c.

The Name and manner of Recital of the Rosary.

THis Devotion hath several Names, some having reference to the num­ber of Salutations therein contained, call it the Virgin Maries Psalter, in imitation of the Psalter of David, con­sisting of the same number of Psalms, viz. an hundred and fifty. Or alluding to that musical Instrument, by the An­cient Grecians called Organum, and by the later Psalterium, composed of an hundred and fifty pipes, (the just num­ber of these our Salutations) on which the Psalms of David were usually sung to the Divine Praise and Honour.

Others call it by the now commonly received denomination of the Rosary, and that most properly, for as a Rosary litterally signifieth a place beset with odoriserous Roses; so this our Rosary, mystically betokeneth the sweet fra­grancy which replenisheth their Souls who devoutly praise the Divine Majesty, and honour the Virgin Mary. The Ro­sary [Page 10]then is a certain peculiar manner of offering up our prayers to the Di­vine Majesty, in honor of his holy Mo­ther, by the recital of one hundred and fifty Angelical Salutations, prefixed to each ten of them the Lords Prayer, with a Meditation upon one of the Mysteries of our Saviour, or our blessed Lady.

These Mysteries are in all fifteen, whereof five are called Joyful, five Sor­rowful, and five Glorious. The Joy­ful are 1. The Annunciation of the An­gel, 2. The Visitation of St. Elizabeth, 3. The Nativity of our Lord, 4. His Presentation in the Temple, 5. His Disputing, being a Child, with the Do­ctors. The five Sorrowful, are 1 Christs Agony in the Garden, 2. His Whip­ping at the Pillar, 3. His Crowning with Thorns, 4. His carrying of the Cross, 5. His Crucifying and Death. The five glorious, are, 1. The Resur­rection of our Lord, 2. His Assension, 3. The coming of the Holy Ghost, 4. The Assumption of our blessed Lady, 5. Her Crowning above all Angels.

The Excellency of the Rosary.

ALL that can make any Association excellent is in this Confraternity, Antiquity, Extent, Generality, easi­ness, Spiritual profit, large community of Merits, vast treasures of Indulgen­cies, &c. Antiquity, of above four hun­dred years. Extent, being spread over the whole habitable world, acknowledg­ing no other limits, then those which bound the Universal Catholick Church. Generality, no person being excluded from it's participation. Easiness, requi­ring no more knowledge, then the skill to recite the Pater and Ave, no more expences than the prise of a paire of Beads, no other place than where every one lives, no other scite of body, than that in which Devotion finds us, whe­ther it be standing, sitting, lying, wal­king or kneeling. Spiritual profit, first in respect of the especial Patronage and Protection of the Blessed Virgin; for though She is a careful Mother of all faithful Christians, yet surely She is more tenderly solicitous for the dome­sticks [Page 12]of Her Family, more heedfully diligent for the advancement of Her devoted Servants, more seriously stu­dious for the good of Her dutiful Chil­dren. Secondly, in respect of the com­munity of Merits amongst the Members of this Sacred society; for it is a point of our Faith, that the Merits of all the Saints, are common to all faithful Chri­stians; that there is a communication between the Church militant upon Earth, and the Church suffering in Purgatory, and the Church Trium­phant in Heaven. But besides this ge­neral communication of spiritual goods and merits among all faithful Christi­ans, there is another bank in the bo­dies of Confraternities, common to them alone who are of their particular Family and Community, and from whence all the influences of Graces and Blessings which Heaven imparts to this whole body, inflow into each one of its Members. Now, what an immense profit is it to have a part in all the zea­lous Prayers, Meditations, actual Cha­rity, and exercises of Vertue and Piety, performed in a whole Confraternity? [Page 13]all which, entring into common, and making one only depositum, redound to each particular Members spiritual profit and advantage. so that when any one of us offers up his Prayers to the Throne of Mercy, he prayes (as it were) by as many mouths as there are Bre­thren and Sisters in the whole Confra­ternity; now, what an incredible force must this needs add to our Petitions? How can a just demand, presented by so many pious Souls, sent up to Heaven by so many humble hearts, pronoun­ced by so many devout Tongues, suffer a repulse? Besides, what an inestimable profit is it to have a share of Merits in so many Divine Sacrifices of the Masse, celebrated through the whole world, yearly, monthly, weekly, daily to Gods Glory, to his Mothers Honour, to his Saints praises, to the solace of the liv­ing, to the succor of the dead? Ano­ther profit of great importance, is a confidence, a comfort, and a kind of security in the article of death. Death is commonly bitter for the cessation of all pleasures, dangerous for the Devils temptations, dreadful for the severe [Page 14]Judgment immediately ensuing: but to the Members of this sacred Confrater­nity death is not so bitter, because long before expected, prevented, pro­vided for, the Devils temptations are not to them so dangerous, because the daily use of their Spiritual weapons, renders the expert in these combats, able to foil their adversaries, and expe­rienced to defend themselves: The ap­prehension of Gods Judgments is not to them so dreadful, because they con­tinually think of them, and according­ly order their life and actions, dis­charge their consciences of sin, pra­ctice works of piety, and endeavour to acquire the Sacred Virgins favour, in hope to have Her their Friend and Ad­vocate, which is surely the best way to die with safety and security. So the Devotion to our Blessed Lady in this Confraternity, is a probable sign of be­ing predestinated to eternal felicity: with the holy, you shall be holy, (saith the Psalmist) and with the elect, elect­ed; but what better sign of holiness, what surer token of Election can one have in this life, then to be associated [Page 15]with so many good souls, aspiring zea­lously, and unanimously to piety, to perfection, to salvation?

Another Spiritual profit that all Christians ought to look after, consists in the several, and very great Indul­gences following.

Of the Indulgences conferred up­on the Confraternity of the Rosary.

WE shall mention none but such as are expresly avouched by appro­ved and authentical Authors, and di­rectly drawn out of the Popes Bulls and Indults, omitting the multitude of less Indulgences which remit certain days, years, and quarantines of enjoyned pe­nances, and set down the plenary Indulgences.

How these Indulgences are to be gained by the Members of the Rosary.

FIrst, these Indulgences are not in­differently obtained by all sorts of persons, but by such only as have duly and diligently purified, prepared, and disposed their souls to receive them by precedent penance, or have led their lives in such innocency since their last Confession, as that they continue in the state of Grace; or have made an act of contrition and detestation of their mortal sins, with purpose of con­fessing them in fit time, and avoiding them for the future.

Secondly, that they must obey such other particular commands as the Bulls of Indulgences import; that is, they must punctually perform the en­joyned actions of Alms-deeds, Fast­ings, Prayers, Processions, Visitations of Altars, and all other the works of Devotion and Piety there expressed.

Thirdly, that they must offer up [Page 27]their devotions for these generally re­commended ends and intentions in all the concessions of Indulgences.

1. For the encrease of Gods ho­nour and glory.

2. For the exaltation of the Catho­lick Church.

3. For the prosperity of the Sea Apostolick.

4. For the peace of Christian Princes.

5. For the re-union of Schismaticks.

6. For the Conversion of Hereticks.

7. For the Correction of Sinners.

8. For the Consolation of the affli­cted, both living and departed.

The conditions of this Confra­ternity.

FIrst, all Christians of whatsoever calling and condition, may be re­ceived into this Sacred Confraternity, without any obligation to pay any thing for their entrance or admittance, Leo 10. Pastoris aeterni, 1520. pridie no­nas Octob.

Secondly, there is to be a particular book provided, wherein the names and [Page 28]surnames of all such as are admitted, must be Registred.

Thirdly, whosoever is thus admitted in any one place, is made partaker of the prayers and Merits of all them that are of this Confraternity throughout the whole Universe.

Fourthly, not onely the living, but also the faithful departed, to wit, the Souls in Purgatory may be received, and enrolled in this Confraternity, and made partakers of these spiritual bene­fits, if any of the living Brethren and Sisters shall desire and procure it, per­forming for their deceased friends, such pious duties and devotions as the Rules demand.

Fifthly, all the Brothers and Sisters, are obliged to recite every week the en­tire Rosary, which they may, as them­selves please, either perform together, or divide into three parts for their greater ease and conveniency.

Sixthly, In case of any lawful impe­diment, the Brothers and Sisters cau­sing the Rosary to be recited for them by another, satisfie their own obli­gation.

Seventhly, If through forgetfulness, multiplicity of employments, or neg­ligence, (and not out of contempt) they omit this weekly recital of the Ro­sary, it is no sin, but only for that time a privation of such spiritual benefits, whereof they should otherways have been partakers.

Eighthly, All the Rosarists should be present at the Mass and Procession, which are usually performed in the head Chappel upon all the feast dayes of the Sacred Virgin, and first Sun­dayes of the month; this is injoyned by Pius quartus, in his brief, cum prae­clara.

Ninthly, Four Anniversaries are to be Celebrated every year at the Rosa­ries Altar, for the Souls of their depar­ted Brethren and Sisters, upon the mor­rows of our blessed Ladies four princ­pal Festivities, which are Her Nativity, Annunciation, Purification, Assump­tion; at which all the Rosarists should also assist, that they may expect the same piety for their surviuing brethren as for themselves after their own de­cease; when the dayes next following [Page 30]the four Feasts, fall out to be either Sundayes, or some other greater So­lemnities, then this Anniversary duties are remitted to the next day.

Tenthly, The great Feast of the Ro­sary, is not to be henceforth solemni­zed as it was formerly upon the five and twenty day of March, but upon the first Sunday of October, for an Eternal and grateful Rememoration of that most remarkable and altogether miraculous Naval Victory, gained over the Turks, by a handful of Christians, in the bay of Lepanto, in the gulph of Acaia, upon the seventh day of October, which was then the first Sunday of that Month in the year 1571. about the end of Pius quintus's Popedom, (who was the zea­lous promotor of this holy War) in which, twenty of the enemies Gallies were consumed with fire, as many more ingulphed by the Waves, one hundred and fourscore taken, the great Bashaw, with twenty five thousand Turkish Soul­diers slain in the place, most of the re­sidue brought away Captives, twenty thousand Christians freed from their slavery, and the Catholick Cause asser­ted [Page 31]from most eminent danger and ca­lamity; the Pope Gregory 13. in his Bull Monet Apostolus, attribute this great Victory to the Prayers of the devout Rosarists, who even at that very time, were making their publick processions in the several parts of Christendom for this end, and imploring most earnestly the Divine assistance, by the Intercessi­on of this powerful Mother.

Eleventhly, The third Sunday of April, is also to be Solemnized by the devout Rosarists, according to the grant of Pope Gregory 13. in his Bull, Cum si­cut accepimus, Jan. 3. 1579. The rea­son of the Institution of this Solemni­ty, was an entire cessation of the ra­ging pestilence in Padua, when the In­habitants had made a vow to erect a Chappel, which should be dedicated Virgini liberatrici, after their delive­rance.

The form of offering ones self to the Blessed Virgin Mary, to be admitted into her Con­fraternity.

THrice sacred Virgin Mary, Mother of God! IN. N. though most unworthy to be registred amongst your servants, yet mov'd (by that Good­ness which the Angels admire in you) to an ardent desire of honouring, lo­ving, and serving you; do here this day with all possible humility, sinceri­ty, and devotion, (in the presence of my Angel Guardian, and the whole Court of Heaven) make a choice of you for my singular Lady, Advocate, [Page 37]and Mother; firmly purposing to ho­nour, love, and serve you, with all filial duty, diligence, and fidelity; and to procure (as much as it shall lye in my power) that all others may do the same.

I therefore most heartily beseech you, (O merciful and compassionate Mo­ther!) by the pretious Blood which your dearly beloved son, my Blessed Saviour, shed for me in his bitter pas­sion; That you will be graciously plea­sed to receive and admit me into the number of your devout Clients, as one dedicated to your perpetual service.

Be you favourable to me (O Blessed Lady!) and obtain for me of your All-powerful Son, that I may so be­have my self in all my Thoughts, Words, and Actions, as never more to think, speak, or act any thing dis­pleasing to his sacred Majesty.)

Grant furthermore (O my good and gracious Mother!) that I may never forget you, nor forfeit this my now made promise of honouring, loving, and serving you all the days of my life; that so I may never be forgotten, for­saken, nor abandoned by you; but be al­ways [Page 38]ways protected, aided, and assisted by you, especially in the hour of my Death. Amen.

Then the Superior receives him or her into the Confraternity, by speaking these words, and given them his Benediction, as follows.

BY the Authority, which is com­mitted to me for this end, by the Superiours of the holy Order of St. Do­minick: I receive you into the Con­fraternity of the Rosary of the most Blessed Virgin Mary: And do admit you to a participation of all the spiri­tual Benefits, which (by the merits of Jesus Christ) the Brothers and Sisters of the sacred Rosary do commonly enjoy.

✚ In the Name of the Father, and of the Son, ✚ and of the holy Ghost, Amen.

Then laying the Bedes upon the Altar, he puts a stole about his neck, and blesseth them for the use of the newly received Brother or Sister: say­ing as followeth.

The Method of saying the Ro­sary of our Blessed Lady, as it was ordered by Pope Pius the V. of the ho­ly Order of Preachers.

The Original of this Arch-Confraternity.

AS in all things our holy Father St. Francis hath born the figure and sign of Christ crucified, thereby [Page 62]to reduce unto his memory the Passion of our Saviour: Even so he hath done it in his exterior habit, as may be seen in the 3. Chap. of his Life, written by St. Bonavent. where it is related, that he having heard the words of our Savi­our, Mat. 10: to his Apostles going to preach; Do not possess gold, or silver, nor money in your purses, nor a scrip for the way, neither two coats, neither shooes, &c. he cryed out with great joy, This is that I desire, this I covet earnestly from the bowels of my heart. And thereupon presently cast off his shooes from his feet, laid away his staff, cast away his purse, and detesting money, was con­tent with one thin coat or tunick, made in the form of a Cross, which he gir­ded with a Cord. Then St. Dominick Founder of the holy Order of Preach­ers, who was a great friend, and very familiar with St. Francis, one day after much spiritual discourse concerning their holy Orders, he demanded of him the girdle which he did wear, which after many humble denial he obtained, and ever after did wear with great re­verence [Page 63]under his habit, by whose ex­ample each one did prosecute it with great devotion. And truly such was the Vertue and Holiness of the Partri­ark St. Francis, that all the people did flock to him of all qualities, sex, con­ditions, ages, men and women, Clergy and Layetie, married and single, no­ble and poor, Citizens and Pesants, they did forsake the Towns, Husbands left their Wives, the Wives their Hus­bands, and houses were depopulated through devotion they did bear to the Saint, each one striving to get some­thing that the holy man had touched: One would say that these assemblies were like to that of the Christians in the Acts of the Apostles, Ch. 19. who brought from St. Pauls body napkins or hand­kerchiefs & laid upon the sick, and the diseases departed from them, and the wicked spirits went out. The words in the Latin Text are sudaria & semicinctia, which as the Reverend Father Corne­lius a lapide saith in his learned Com­mentaries on this place, may very well signifie small or sirait girdles, or half gir­dles, which he proves out of Isidore, [Page 64]lib. 19. whereby we may gather, that it is no new thing to take the girdles of Saints and holy men out of devotion, neither is it done without profit, both spiritual and temporal, as is to be seen in the life of our holy Father Saint Francis, where amongst other Miracles, Saint Bonaventure recounts one of a certain man religious and searing God, who having a Cord wherewith the Saint was girded, when any were sick of divers infirmities, he would go to them, and dipping the Cord into the water, gave them to drink, and by such means many were cured.

The Dignity of this Confrater­nity of the Cord of the Passion.

THe same Reasons that prove the great excellency of the Rosary, prove also the dignity of this Arch-Confraternity, for the same prayers, actions, confessions, communions and processions belong to them both; but besides, there are many noble things [Page 65]particular to this, as you may see here. The vessel of election St. Paul, doth freely confesse himself, Eph. 3. the prisoner of Jesus Christ for the Gen­tiles, and that for the hope of Israel he was compassed with a chain, wherein as he teaches, Eph. 6. he was a Legat of the Gospel, which made him exhort the Collossians, Chap. 4. to be mindful of his bonds; and Tim. 1. not to be ashamed of his chains; wherefore the Soveraign Bishops have had great reve­rence and honour to the chains which have pinched and bruised the members of the Apostles and Martyrs. And St. Gregory, who was in the year 616. sent for a great rarity, to the Princes and Kings of his time, part of the chains of the holy Apostle, St. Peter and St. Paul, for he sent to the Empress Constantia part of the chains that were fastned to St. Pauls neck and hands, whereby, as he saith, many Miracles were wrought. The like he did to Childebert King of France, and to Richaredus King of the Visigoths. The antient Christians did with great reverence go to kiss the bonds and setters of the Martyrs: wit­ness [Page 66] Tertullian lib. 2. ad uxorem, and divers others; but St. Chrysostom shall serve for all, who in the 4. Chap. ad Eph. Serm. 8. sayes, That there is no­thing so magnificent and excellent as to be prisoner for Jesus Christ, and as the chains by the sacred hands which they have envi­roned. It is greater renown to be bound with manicles, and to be shackled for Je­sus Christ, then to be an Apostle or Doctor, or Evangelist. And further down, he saith, If any one should give me in possession the whole Heaven, and the choice of this chain, I had rather chuse that chain. Moreover, If I should fail to be with the Angels in Heaven, or with Paul the pri­soner, certainly I should chuse to be in pri­son. If any one should set me in the number and rank of the celestial powers, who are about and near the heavenly Throne, or bind me with cords, I had rather be bound: there is nothing more happy then the chains, &c. I cannot assure my self that St. Paul was so happy in that, he was car­ried and rapt to the third Heaven, as that he was cast into prison, &c. And a little after, O happy bonds! O happy hands which this chain hath adorned! [Page 67]Babilas Patriark of Antioch, as Suidas affirmeth, desired that the iron of his hands and feet might be buried with his body, saying, That one day they would serve him for an ornament.

But the bands and cords which have touched the holy and sacred flesh of Je­sus Christ, are much more pretious and honourable; and therefore this Evan­gelical Seraphin, this crucified Angel, Image, Imitator, and Standard-bearer of our Saviour, justly hath raised up this part of the arms of the Passion, girding his body with a rude and gross cord: for as with the heart we believe unto justice, but with the mouth con­fession is made unto salvation, Rom. 10. so by this exterior sign, he would con­fess the affection and devotion he did bear unto him imbracing his bands, which he gave to all his children, and to all the world, to wear in memory of his Passion; teaching that no man ought to blush, or be ashamed to wear this Cord, since our Saviour hath worn such for our sakes. So St. Anthony the Hermit did reverence St. Paul the Her­mits weed, made of the Palm-tree [Page 68]leaves, and did wear it on the princi­pals and most solemn Feasts. St. Je­rom saith; That he had rather chuse it, then the Royal Purple, not for any o­ther respect then for that it was so holy a mans.

The faithful People were no less de­vout to our Seraphical Father; For happy were those that could get any part of his Habit, or of any thing that he had, which they kept with great faith and confidence; neither did their hope fail them, as may be seen by ma­ny examples, especially of the Cord, as St. Bonaventure affirmeth, in the miracle related above, he saith, be­sides, that by putting a piece of that Cord which St. Francis did wear, a woman in child-bearing, being in emi­nent peril, was safely delivered. Pope Gregory the Ninth, and Pope Martin the Fourth, did not only wear the Cord privately, but also died in the habit of St. Francis: The like, four other Popes have done with the publick profession of this rule, there­by adorning their triple Crowns with a poor Cord, chusing to carry the hea­vie [Page 69]burden of their worthy charge, be­ing clad in a poor & contemptible man­ner. Many Catholick Kings of France, Arragon and Sicil, the late Arch-Duke and Arch-Dutchess, and not long since Cardinal Infanta have chose to take this poor habit in their last passage and to be buried therein. Cardinal de Treio in his Epistle before the work of Saint Francis, saith, That it doth not unbe­seem the Royal Purple to wear the Cord of St. Francis. St. Lewis, King of France, the Queen Blaunch his Mother, St. Elizabeth Queen of Hungaria, both Queens of England, both Queens of France now living; the Queen of Por­tugal: Many other Kings and Queens, Princes, Dukes and Dutchesses, and other of Inferiour degree have girded themselves with it; insomuch, that Cornelius Mutius saith, That there is no Nation that doth not receive, and honour this Cord, glorying with Saint Paul in the Bands of our Saviour.

And truly, We have nothing so pre­tious in our Christian Religion, as the holy Passion of our Redeemer, whereof the wearing of the Cord is a continual [Page 70]representation. The Pope Sixtus the 5th. saith, That the Cord representeth divers Mysteries, as Charity, which doth, as it were, ties God to us, and draws us to Him by Grace and Glory. Moreover, it putteth us in mind of our Sins, wherewith, as with Ropes, we are bound, and consequently stand in need of Gods Mercy: But principally it re­presents the Passion of our Saviour, whose Memory ought alwayes to re­main in our hearts: But such is our frailty and tepidity, that we quickly forget so great a benefit. And God hath raised his servant St. Francis, im­printing his sacred Stigmates on his Body, to renovate, by all means possible, the aforesaid Passion in our minds. And to this end he hath cal­led Fryers-Minors, that by Words and Deeds they might preach, teach, and represent his Passion and Poverty. From whence we may gather the dig­nity of this Confraternity. Other Confraternities are founded on the Intercessions and Merits of Saints, in whose Honour they are erected; but this is erected and Ordained in the [Page 71]memory and honour of the Passion of Jesus Christ, who is the Holy of Holies, and whose Merits are Infinite: Where­by the Prophesie of King David is veri­fied for speaking in the person of Christ, he saith, That the Cords and Bands of his Death and Passion are finally to be­come glorious, Psal. 15. Cords are fal­len to me in godly places. Sith so ma­ny Kings and Queens, Princes and Princesses, Lords and Ladies do wear these little Cords in memory of the Band wherewith Christ was bound in the time his Passion: So then the Cord being worn in remembrance of the Passion, which is the cause of our Re­demption, Graces, Merits, and Spi­ritual Good, let us see here

How we ought to have the Passion of our Saviour alwayes in our memory.

THE Seraphical Father St. Francis, a little after his conversion, weeping and lamenting very bitterly, said to a Gentleman that desired to [Page 72]know the reason thereof: Jesus Christ is crucified for us, and no man thinketh of it, no man is mindful of it. Non proposuerunt Deum ante conspectum suum; No man setteth Christ Jesus in his Passion, before their eyes. Dion. Carth. maketh the like complaint, say­ing, Our Lord hath ministred unto us copious matter of consideration of his love, yet (alas) it doth not touch our hearts, so that it seemes that we are more senseless than insensible creatures, and more obdu­rate than hard stones: For when he suffer­ed death on the Cross, the Earth did quake, Darkness ascended, Rocks were rent, Monuments opened, and the Dead arose, as it were suffering with him, and detesting the cruel injuries done unto him; But we, (alas!) do little compassionate him. O great perversity? He hath suffer­ed grievous things for us, and scarce any affection of compassion toucheth our hearts: If we were his members, and he our head, we could not but grieve at his paines: If there were any bowels of pitty in us, and we should see a brute beast to suffer such things, we should naturally be moved to condole him; And it doth not move us when [Page 73]we see our Lord and Master of his exceed­ing charity to suffer so grievous paines for us. Quid commisisti saith St. Augustine, ut sie judicareris? O blessed Saviour! what crime hast thou committed, to be thus judged? What sin hast thou perpetrated? What offence hast thou given? What is the cause of thy death? What is the occasion of thy slaughter? O! saith he, the wic­ked sinneth, and the just is punished: the guilty offendeth, and the innocent is cha­stised: the impious committeth the offence, and the godly is condemned: what the wicked deserveth, the good suffereth: what the servant oweth, the master payeth: what man meriteth, God endureth. O amiable death! O desirable passion! O ad­mirable profundity! The least that we can do, is to have a continual memory of so great a benefit, of so great charity; and as the same holy Father saith, Sit nobis toto fixus in corde qui pro nobis fuit totus fixus in cruce. Let him be wholly fixed and placed in our hearts, who was wholly fixed and fastened on the Cross for us: and the Spouse in the Canticles saith, Chap. 8. Put me as a seal upon thy heart, as a seal upon thy [Page 74]arm: Let thy heart be alwayes occupi­ed in the cogitation and memory of my Passion, and let thy strength, vertue, and force, be sustained by the vertue of my sufferings. I do alwayes con­serve the wounds of my body, that thou mightest keep the memory of my Pas­sion alwayes in thy mind and soul: the holy Ghost by the mouth of the Wise­man doth also invite us thereto, Eccl. 29. Forget not the kindness of a surety, for he hath given his life for thee. Let us, as St. Bernardine saith, by mental consi­deration, gather together in a bundle all his derisions, flagellations, thorns, nails, dolours, pains, exprobrations, mockings, buffets, blowes, spittings, confusions, and such like, to contemplate devoutly, behold mentally, and tast sweetly; that we may say with the Spouse in the Canticles, Chap. 1. A bundle of myrrh, my beloved (in his Passion) is to me, he shall abide between my breasts: that is, between our understanding, contemplating his passion, and our will or affection tast­ing it.

How pleasing this bundle was to the holy Father St. Francis, is manifest, in [Page 75]that having had an apparition of our Saviour Crucified, his Soul was so pe­netrated by the force thereof, that thenceforth whensoever it came to his mind, he could scarce containe him­self from tears and sighs. And S. Bona­venture saith of him, that Christ cruci­fied did continually abide between the breasts of his mind, as a bundle of myrrh, into whom, by the fire of ex­cessive love, he desired to be transform­ed. And in another place he saith, That by a sevenfold apparition of our Saviour on the Cross, he was wholly transformed into the Image of Christ crucified, by extatical love; and in the 13. Chapter of his life, he, in a manner assigneth the reason of that miracle (which Cardinal Bellarmine calleth the greatest and most singular miracle of all others, and as it were a wonder of wonders) of his sacred stigmats, to have been the continual meditation of Christs Passion. Conformably thereunto, St. Bernardine saith, He was transformed with so great love and fervent ardour into Jesus Christ crucified, that by a miracle, never heard of in any ages, the benignity [Page 76]of our Saviour hath impressed in his flesh, the similitude of his most holy Passion or­daining him his Standard-bearer, in a new rememoration of his Crucifying. And therefore Saint Antonine, the glory of St. Dominicks Order, and Arch-bishop of Florence, said, That because the me­mory of Christs Passion seemed to be ex­tinguished in the minds of men, through coldness and tepidity, therefore our Lord would exsuscitate and renew the memory thereof, by the manifest impression of his wounds or stigmats in the body of Saint Francis: whereby the Clemency of Al­mighty God (condescending to his lovers beyond all estimation) hath gi­ven him the banner of the Crosse to be carried in his body; that he who was prevented by a wonderful love of the Cross, might also become marvel­lous by the wonderful honour of the Cross.

How profitable a thing is it to have always the Passion of our Saviour in our Minds.

THe Devout servant of Christ Saint Francis (col. 23. of his works) [Page 77]saith: I desire you that you have always be­fore your eyes our Lords Passion, which will roborate you, and animate you to suffer more valiantly for him. And the Prince of the Apostles offereth us no other coat of fence, no other Armour against all incursions and wounds, but this, saying, 1 Pet. 4. Christ having suffered in the flesh, be you also armed with the same cogitations. As if he should say, Christ hath suffered so great things for you, excogitate and consider what ye ought to do, and suffer for him, ra­ther for your selves, to flie vice, and follow vertue, which he hath commen­ded unto us by his Passion. Saint Paul teacheth us the same, saying, Think di­ligently; seriously consider and ponder him which sustained such contradiction; such, and so great opprobries, mock­ings, contumelies, blows, stripes, tor­ments, and death of sinners, and for sinners, who did not only contradict him in words, but with deeds and stripes: That you be not wearied, or loose your force, fainting in your minds, Heb. 12. Let us therefore arm our selves with the memory of this sacred [Page 78]Passion, because nothing is trouble­some, nothing seemeth hard, nothing is accounted adverse to him that re­membreth how, and what Christ suf­fered for him. There is no shield more efficacious to resist temptations of the Devil, the Flesh, and the World, than the cogitation of Christ crucified. And therefore holy Saint Bernard said well, That such is the vertue and force of the Cross of Christ, that if it be conserved faithfully in memory, no disordinate de­sires, no carnal delight, no desire of sin can prevail, but forthwith at the remem­brance thereof, all the squadrons of sin will vanish. And in another place he saith: There is nothing so efficacious to heal the wounds of our conscience, and to purge our souls, as the frequent medita­tion of the wounds of Christ. St. Augustin knew it by experience, saying of him­self, In omnibus non inveni tam efficax remedium quam vulnera Christi, Manual. c. 32. I have not found in all things, so efficacious a remedy, as Christs Wounds. And in another place he saith, Nihil tam salutiferum nobis est, quam quotidie cogitare quanta pro nobis pertulit Deus. [Page 79]There is nothing that conduceth more to our salvation than daily to think what great things Christ hath suffered for us. Because the Sufferings or Passion of our Saviour, well considered, doth re­form all inordinate affections, extin­guish all flames of vice, and conserve the fire of Devotion in our breasts. No­thing more forceable to obtain Mercy, than the memory of that which is the Abysse of Mercy: so that Albertus Mag­nus had good reason to say, That there was nothing more satisfactory for our sins, and to avoid Purgatory, than it. Yea, our Saviour revealed to St. Gertrude, that next to the Masse, and Communion, there was nothing more Meritorious than this exercise. And S. Catherine of Bolognia saith, That by it we may gain victory in every Combat, and without it we shall easily be vanquished: it is the cure of all wounds, most comfortable refuge in all adversity: it is food that sustaineth and fortifieth the weak, spirits, it is most sweet Manna, a ladder that eleva­teth our hearts to heaven; the har­bour of our souls, a fountain never dry, a most plentiful sea, and most secure passage. [Page 80]Saint Lydwine, having been sick for the space of eight and thirty years, had no other consolation than the meditation of Christs Passion; for it giveth great force against all afflictions, and maketh us to fight: for, as to incite the Ele­phants to the battail, men shew them blood; even so by the representation and memory of the blood of Christ shed for us on the Cross, we take courage to fight against the world, to vanquish our appetites and desires, to forsake all vain honours, riches and pleasures: this is the armour that Saint Paul, St. Augu­stine, St. Francis, and many other Saints, have used against all temptati­ons; this is a present remedy for all tribulations and afflictions: It is im­possible to relate the great good that our souls may reap by this exercise: for as St. Bonaventure saith, we cannot offer to God a more acceptable sacri­fice for the dead, nor bring greater joy to the Angels, nor give a more excel­lent sign of recognisance to the holy Trinity, than to employ our selves or­dinarily in it: And in another place he saith, That he that doth exercise [Page 81]himself attentively and devoutly in it, findeth there abundantly all things that are profitable and necessary for him, and needeth not to seek any thing out of Jesus crucified; and amongst all other exercises of a spiritual life, none more profitable, none that carrieth the soul to a higher degree of perfection, than the meditation of the life and death of our Redeemer; which Christ himself hath revealed to a holy Her­mite, who earnestly desired Almighty God to shew him what service would be most grateful to his Divine Majesty; at length he saw one naked, shaking with cold, bearing a great Cross, of whom he asked what he was? who re­plied: I am Jesus Christ, thou hast of­ten demanded to know what service is most pleasing unto me; assure thy self, that to help me to bear my Crosse, Wounds, and Passion, in thy heart, is most pleasing and grateful unto me.

The several Hours of the Passion of our Saviour, Whereby the Soul may be alwayes mindful of her Redemption.

AT 6. a clock in the Evening. Our most humble Redeemer, Jesus Christ, true God and Man, on his knees, did wash the Feet of his Di­sciples: And shall not I cast away all pride, and imitate the humility of my God, willingly exercising all offices, how base and humble soever, for the profit of my neighbour?

At 7. Our most charitable Redeemer Jesus Christ, by an ineffable love to­wards men, gave them his body and his blood for the nurture of their souls, ordaining the blessed Sacrament of the Altar. What love shall I render to my Saviour for so great love? what desire, what reverence, what affection ought I to have towards this venerable Sa­crament?

At 8. Our most amiable Redeemer Jesus Christ, gave his last adieu to his faithful, recommending unto them mu­tual [Page 83]Charity, demanding it of God his Father. O my Soul! by charity to one another, we are known whether we be true children of God.

At 9. Our most pious Redeemer Je­sus Christ, coming to the Garden of Olivet, surprised with a natural sadness of death, had recourse to prayer three times, and resigned his will to God his Father, and did cast a bloody sweat from all his body: let us presently run to God by prayer, when we are in any affliction or danger, let us never stay in the creatures, but cast our selves in­to the hands of our Creator.

At 10. Our most couragious Re­deemer Jesus Christ, goeth to meet his enemies, voluntarily offering himself to death; and refuseth not to kiss the Traytor Judas And shall I, O my God, dare to betray thee by my sinne, for some base creature, or vain plea­sure? it were better for me to embrace all the torments of this life, yea, to die, and so to suffer with my Saviour.

At 11. Our most milde Redeemer Jesus Christ, did suffer himself to be taken by the wicked, and to be bound [Page 84]with rough Cords, and to be treated as a malefactor and thief; and I, who, by my sins, am the cause of all this, will not suffer any thing from my neighbor, without seeking revenge.

At 12. Our most sweet Redeemer Jesus Christ, Lamb of God, is outra­giously treated before Annas the high Priest; and he who is innocency it self, is falsly accused before him, yet I, who am repleat with imperfections, and offences towards God and my neigh­bour, cannot endure that any should accuse me, or that any one should re­prehend me.

At 1. Our most clement Redeemer Jesus Christ, who is Goodness and Ju­stice it self, and the Soveraign Judge of all, is rudely led from Annas to Cai­phas, a most wicked and most unjust Judge. But I cannot endure with pa­tience to be judged or condemned of my superiours; of my equals, of my inferiours, be it right or wrong.

At 2. Our most wise Redeemer Je­sus Christ, did confess in the presence of the high Priest, that he was the Son of God, although he received a blow [Page 85]from the hand of a bloody butcher. Let us never leave to do good, or to serve God for the hate of men.

At 3. Our most amiable Redeemer Jesus Christ, is denied by Saint Peter; but when our Blessed Saviour beheld him, he presently repented, and bit­terly deplored his sin. O Lord God, what man can presume that he will not offend thee? let us bewail our sins with Saint Peter.

At 4. Our most meek Redeemer Je­sus Christ, is blind-folded, spitted on, beaten, mocked, blasphemed as a false Prophet. Consider my soul, that thou hast spitten upon the face of Jesus Christ, that thou hast mocked and blas­phemed him, when thou hast done it to any one of thy neighbours, who are his Brethren.

At 5. Our most Innocent Redeemer Jesus Christ, the Holy of Holies, in a full Assembly and Counsel of the Jews, is condemned to death through envy. O how this Passion of envy doth make us often-times to judg evil of others better than our selves.

At 6. Our most Gracious Redeemer [Page 86] Jesus Christ, is presented to Pilate, and falsly accused: but not answering a word, he is found Innocent. O what silence of my Saviour so grievously ac­cused, and I, sinner that I am, do no­thing but make excuses.

At 7. Our most Prudent Redeemer Jesus Christ, is sent from Pilate to He­rod, and being demanded of vain things, held his peace; whereby he was mock­ed, esteemed as a fool, and as such is cloathed in a white garment. O how much ought we rather desire to be con­temned of men, and not to condesend to their evil will, than to displease God!

At 8. Our most Just Redeemer Jesus Christ, is sent from Herod to Pilate, and Barrabas the murderer is preferred be­fore him. And thou sinner, dost thou not do the same? dost thou not prefer the Devil before God, when thou in­clinest to vice, and forsakest vertue?

At 9. Our most Dolorous Redeemer Jesus Christ, is most rudely despoyled, and bound all naked to a pillar, most cruelly whipped, all torn with stripes, and bruised with blows. Behold, O [Page 87]my soul, how they handle the Virginal flesh of thy Saviour, and how thou dost flatter and pamper thine, which hath so much offended.

At 10. Our most Patient Redeemer Jesus Christ, revested with purple, crowned with thorns, having a reed for a scepter, is shewn to thee for a pattern of patience and all vertue, if thou wilt be glorified by him. O how much ought I to be ashamed, to be so delicate a member under a head crown­ed with thorns for me.

At 11. Our most constant Redeemer Jesus Christ, condemned to death by Pilate, carrieth his own Cross to Mount Calvary. Whosoever will follow him to Paradise, he must carry the Crosse (which are the afflictions of this life) after him with patience.

At 12. Our most obedient Redeemer Jesus Christ, is stretched out, nailed and elevated upon the Cross, between two theeves, for the salvation of the world. Since our sinnes have been so punished in the person of our Redeem­er. How shall they be punished in sin­ners, if they do not amend.

At 1. Our most merciful Redeemer Jesus Christ, did pray for those that crucified him, and promised Paradise to the good Thief. Let us also pardon those that offend against us, if we will that God should pardon us.

At 2. Our most Devout Redeemer Jesus Christ, did give Saint John to his Mother, for her Son; and his Mother to Saint John, for a Mother. O what affection did Saint John bear to the Mo­ther of God: O that my soul might burn with the like devotion to the bles­sed Virgin.

At 3. Our most Perfect Redeemer Jesus Christ, did cry out, My God, my God, Why hast thou forsaken me? I thirst: All is consummated; and recommend­ing his Spirit to God the Father, he expired. Let the earth tremble, the dead arise, the Sun be darkened, day become night; since the Creator and Saviour of the world is dead: but thou O my soul, awake from sin.

At 4. Our most victorious Redeemer Jesus Christ, being dead, his Soul de­scended to Limbo, for to deliver the elect; in the mean time his body trans­pierced [Page 89]with a lance, doth shed forth blood and water. Enter O my Soul, within the side of Jesus Christ, by a great considence in his mercy, give heart for heart, love for love, to him that hath done and given all for thee.

At 5. The precious body of our Re­deemer Jesus Christ, being taken down from the Cross, is put into the arms of the Virgin, his Mother, and afterward is most honourably buried. Receive my Soul, receive him in thy memory, and retain this sacred Passion of Jesus Christ in all thy thoughts, words, and works, living in such sort, that thou mayest be worthy of the name of a Christian, redeemed by the precious blood of the Son of God.

The Soul of Christ sanctifie me, the body of Christ save me, the precious blood of Jesus Christ inebriate me, the water of the side of Jesus Christ wash me, the Passion of Jesus Christ comfort me: O good Jesus hear me: hide me in thy holy wounds, suffer me not to be separated from thee; defend me from the malign enemy, call me at the hour of my death, and command me [Page 90]to come to thee, for to praise, bless, and glorifie thee eternally, with thy Saints. Amen.

The Obligations and Rules of this Confraternity.

1. ALL those that are to be admit­ted into this Confraternity, are to be of that age, that they may confess and communicate; which is gathered by the express words of the Bull, in that it ordains, that at their entrance they are to confess and communicate.

2. They shall endeavour daily, morn­ing and evening, to make examine of their conscience, and to say some prayers, according to each ones devo­tion; but principally (for the gaining of the Indulgences) five Paters and Aves, adding to the end of each one, the Gloria Patri, &c. saluring devoutly the five Wounds of our Saviour, where­to they must join one Pater & Ave for the Popes Holiness; which, after the example of the Frier-Minors; if they be not hindred by Infirmity, or other­wise, they may say with their armes [Page 91]stretched out, in manner of a Cross, according as hereafter shall be decla­red.

3. The end of this Confraternity is vertue, Christian piety, and imita­tion of our Saviour in his Passion; and therefore the Brethren and Sisters thereof, ought diligently to observe the Commandements of God, and his Church; and above all things, not to give any scandal, but good example, in all things, and bear alwayes in their mind, Jesus Christ crucified.

4. All the Brethren and Sisters, are to confess and communicate once eve­ry month, on all the Feasts in the year, principally on all the Feasts of our Lord, of the Blessed Virgin, and of the Saints of the Order of the Friar Mi­nors; if they will communicate oftner, they may, so it be done with the ad­vice of their Ghostly Father.

5. They must shew themselves very diligent in the service of God, in hear­ing Sermons, Mass, and other exercises of Devotion.

6. They are to be present at the monthly Processions of the Confrater­nity, [Page 92]which ordinarily are on the se­cond Sundays of the Month; as also at the Procession on our Lady of Angels day, which is the principal Feast of this Confraternity. They shall do well to be present at all the Processions of the Order.

7. When any of the Confraternity die, each one shall endeavour to be present at the burial, and thereto pray for the soul departed! and they shall never fail to assist the poor in such oc­casions, be they of the Confraternity or no.

8. They are to help the poor, and visit the sick, especially in hospitals, and prisons, and never omit to accom­pany the Blessed Sacrament to them.

9. They are to pray for the Dead in all their exercises, for to that end the Pope hath granted that special fa­vour and Grace of applying all the a­foresaid Indulgences for the Dead.

10. They are to bear great devotion and reverence to the Seraphical Fa­ther St. Francis, whom they have cho­sen for their Patron, and who, no doubt, will incessantly pray for them; [Page 93]and must endeavour to imitate him in his devotion to our blessed Lady, but principally to the Passion of our Savi­our.

11. If any one at the time of their death desire to be more perfectly uni­ted to the Order, they may request the habit of the Frier-Minors, which by reason of this Cord they are capable of, as many Christians of all sorts, even Popes themselves have done.

12. Let them know, that they are bound to none of these under sin, either mortal, or venial; but each, according to the resolution he maketh at the en­trance into this Confraternity, must endeavour to shew their devotion in their practices, that they may not be said to abuse the talent received, and so loose the merit and reward they might obtain.

13. For the gaining of all Indul­gences, granted to this Confrater­nity, it is necessary that they be in state of Grace, and that they accomplish the works, and other things enjoyned for that end, with intention to gain the Indulgence.

A brief Declaration of the prin­cipal Indulgences of this Arch-Confraternity.

A Plenary Indulgence on the day of their enterance into this Con­fraternity.

Once in their lives, when they please, with a plenary Absolution.

Four times every year, at their plea­sure, with a plenary Absolution also.

At the Article of Death, by invoca­ting the Name of Jesus.

On all the Feasts of our Lord, to wit on Christmas day, New-years day, Twelf day, Easter day, Ascension day, Whitsunday, Corpus Christi day, and the Transfiguration: on all the Feasts of our Lady, Conception, Nativity, Pre­sentation, Annunciation, Purification, Assumption, and ad Nives. Also on the Feast of our Lady of Angels, which is the principal feast of this Confrater­nity.

On all the Feasts of the Order of St. Francis, S. Bonaventure, S. Lewis, S. Antonie, S. Bernardine, S. Didaeus, the [Page 95]7 Martyrs, the 5 Martyrs, S. Clare, and S. Elizabeth of Hungary.

On the Feasts of all the Apostles and Evangelists.

On all the Sundayes of the year.

Also on S. Agnes, S. Joseph, S. Mary Magdalen, S. Anne, S. Laurence, S. Augu­stine, S. Michael, S. Catherine, S. Nicolas, S. Stephen.

On the Feast of S. John Baptist, of the holy Cross, on Innocents day, on all Saints, and all Souls day, with many other: in all which the Brethren may gain a plenary Indulgence, provided that they confess and communicate.

For assisting at the monthly Processi­on, for saying the Crown of our Savi­our; for saying the crown of our Lady, containing 72 Paters and Aves, with a Pater and Ave for his Holiness.

For celebrating or hearing the Mass of the Conception, for saying the ten Passional Psalms, or for saying the Gra­dual Psalms.

All which Indulgences, together with the Indulgences of the Stations of Rome, Jerusalem, and Compostella, the Brethren of the Cord may gain, by [Page 96]saying five Paters and Aves in the ho­nour of the five Wounds of our Savi­our, adding one Pater and Ave for his Holiness: There are many other which are too long to be set down here.

The sick Brethren, and such as have any Impediment, that they cannot come to the Church, (which is much to be noted for those in England) may gain the aforesaid Indulgences, in any place where they are.

I have thought it convenient, to set down the particular Indulgences of the City of Rome, which were printed in the time of Pope Gregory the XIII. and afterwards by one Hierom Francin, with the approbation of Pope Sixtus V. who desired that they should be set forth in divers languages, which hath been done in Latine, French, Spanish, Italian, and others; and lastly, in our Vulgar, where the studious Reader may see them at full.

STATIONS OF ROME.

• 1.|Circumcision or our New-years day.
• [Page 97]6. Epiphany.
• 13. The Octave of the Epiphany.
• 14. The feast of the holy Name of JE­SUS.
• 16. Five first Martyrs Fransciscans.
• 17. St. Anthony Abbot.
• 18. The Chair of S. Peter at Rome.
• 20. S. Sebastian.
• 21. S. Agnes.
• 23. Conversion of S. Paul.
• 28. Agnes the second.

• 2. Purification or Candlemas day.
• 5. 23. Franciscan Martyrs of Japonia.
• 15. Translation of S. Antony of Padua.
• 19. S. Conrade of the Third Order.
• 22. S. Peters Chair at Antioch.
• 23. S. Margarite of Cortona, 3. Order.
• 24. S. Matthias Apostle.

• 6. S. Collet poor Clare.
• 7. S. Thomas of Aquin.
• 12. S. Gregory.
• 14. Translation of S. Bonaventure.
• 19. S. Joseph.
• 20. S. Benedicts Eve and Day.
• 25. Annunciation of our Lady.

• 23. S. George.
• [Page 98]25. S. Mark
• 29. S. Peter Martyr.

• 1. S. Philip and James.
• 3. Invention of the holy Cross.
• 6. S. John and Portam Latinam.
• 8. The Apparition of S. Michael.
• 13. S. Paschal.
• 18. Translation of S. Bernardine.
• 19. S. Felix.
• 20. S. Bernardine.
• 23. Translation of S. Francis.

• 13. Antony of Padua.
• 24. S. John Baptist.
• 29. S. Peter and Paul.
• 30. Commemoration of S. Paul.

• 1. The octave of S. John Baptist.
• 2. The Visitation of our Lady.
• 4. S. Elizabeth of Portugal.
• 14. S. Bonaventure.
• 17. S. Alexius.
• 22. S. Mary Magdalen.
• 25. S. James the Apostle.
• 26. S. Anne

• 1. S. Petri ad vincula, and 8 days fol­lowing.
• [Page 99]2. Our Lady of Angels. Feast of the
• 3. Cord.
• Invention of S. Steven.
• 4. S. Dominick.
• 5. Our Lady ad Nives.
• 6. Transfiguration of our Lord.
• 10. S. Laurence, and through his whole octave.
• 12. S. Clare.
• 15. Assumption of our Lady.
• 16. S. Roch.
• 19. S. Lewis Bishop.
• 22. The Octave of the Assumption.
• 24. S. Bartholomew Apostle.
• 25. S. Lewis King.
• 28. S. Augustine.
• 29. The beheading of S. John.

• 4. S. Rose of Viterbia.
• 7. The Eve of the Nativity.
• 8. The Nativity of our Lady.
• 9. S. Nicolas Tolentine.
• 14. The Exaltation of the holy Cross.
• 17. The Stigmats of S. Francis.
• 21. S. Mathew.
• 27. S. Elzearo.
• 29. S. Michael.
• 30. S. Hierom.

• [Page 100]2. Translation of S. Clare.
• 4. Our holy Father S. Francis, and all the Octave.
• 13. 7 Franciscane Martyrs.
• 18. S. Luke.
• 19 S. Peter Alcantara.
• 23. S. John Capistran.
• 27. S. Juo.
• 28. SS. Simon and Jude.

• 1. All Saints.
• 2. All Souls, and the whole Octave.
• 9. Dedication of our Saviours Church
• 10. Translation of S. Lewis.
• 12. S. Didacus.
• 18. Dedication of S. Peters Church.
• 19. S. Elizabeth of Hungarie.
• 21. Presentation of our Lady.
• 22. S. Cecily.
• 23. S. Clement.
• 28. S. James of Marchia.
• 30. S. Andrew Apostle.

• 6. S. Nicholas.
• 7. S. Ambrose.
• 8. The Conception of our B. Lady.
• Patroness of the Order.
• [Page 101]21. S. Thomas Apostle.
• 24. Christmas Eve.
• 25. Christmas day.
• 26. S. Stephens.
• 27. S. John.
• 28. Innocents day.
• 31. S. Silvester.

• ON all the Sundays of Advent.
• On the three Ember dayes.
• On Septuagesima Sunday.
• On Sexagesima Sunday.
• On quinquagesima Sunday.
• On Lent, from Ashwednesday to Low Sunday inclusively.
• On all the Sundayes of May.
• On the Ascension day.
• On Whitson Eve.
• On Whitsonday, and all the Octave.
• On Corpus Christi day.
• From the 8 of May unto the 1 day of August.

Note here, that there is no day in the Year, but there are some Indul­gences to be gained, which the Bre­thren [Page 102]of this Confraternity may gain, by saying the five Paters & Aves, as aforesaid.

He that would see the validity of these Indulgences, and many good things, as the Popes Bulls concerning this Arch-Confraternity, and the Office of our Seraphical Father S. Francis, let him read the great Manual of the Pi­ous and Learned man, Father Angelus Francis.

The Benediction of the Cord.

Oremus.

DOmine Jesu Christe Fili Dei vivi, qui funibus in Passione ligari vo­luisti, & Beatum Petrum Apostolum tuum a vinculis absolutum illaesum abi­re fecisti, te suppliciter deprecamur: ut hos funiculos quos ad imitationem almi Patris nostri B. Francisci Confes­soris atque signiferi tui, in cingula cor­porum suorum creaturae elegerunt, & ut strictius tibi conjungantur atque fir­mius famulentur ferre decreverunt, Be­ne✚dicere & una cum famulis tuis qui eis cingentur Sancti✚ficare digneris, ut sumbos suos castitate praecinctos gerant, sitque illis justitia cingulum lum borum eorum & fides cinctorium renum eo­rum. Da eis, quaesumus Domine; Spi­ritum Sanctum tuum, qui eos in bono proposito conservet, fide & operibus au­geat, omnium virtutum incrementa praebeat, dona sua concedat, & tandem ad aeternam gloriam conducat, in qua vivis & regnas cum Deo Patre in uni­tate ejusdem Spiritus Sancti. Amen.

Oremus.

OMnipotens sempiterne Deus, qui ut servos vinctos absolveres, Fi­lium tuum unigenitum funibus ligari voluisti, Bene✚dic quaesumus funculos istos ut famuli tui qui eis veluti ligami­ne poenitentiali cingi ambiunt: vincu­lorum ejusdem Filii tui Domini nostri memores existant; in statu devotionis salubriter perseverent, & a peccatorum suorum funibus soluti, tuis cum effectu semper obsequiis se ligatos esse cognos­cant. Per eundum Christum Dominum nostrum. Amen.

Aspergendo chordas cum aqua benedie­ta dicas Benedictio Dei Patris & Filii & Spiritus Sancti descendat super has chordas: Resp. Amen.

Cingendo ad singulos dicat, Accipe cin­gulum istud & Paratus vel [parata] esto alligari & mori pro Domino Jesu Chri­sto, qui praecingat lumbos mentis tuae cingulo puritatis ut permaneat in te virtus continentiae & castitatis & Deo semper in omnibus obedias.

Poste aquam omnes sunt cincti dicat.

Oremus.

DEus qui Beato Petro Apostolo tuo prae­dixisti in senectute sua per alium se fore cingendum, famulos tuos quos cingu­lis nostrae fraternitatis praecinximus, tua quaesumus chorda salutari corda eorum Christiana praecinge disciplina; ut tui opi­tulante gratia soluti & liberati à vitiis tuoque vincti servitio in statu devotionis us­que in finem jugiter perseverent. Qui vi­vis & regnas in saeculorum. Amen.

Finalis Benedictio.

BEnedictio Sanctissimae Trinitatis, Pa­tris, & Filii, & Spiritus Sancti de­scendat super vos, ut sicut chordis corpora vesira circundatis, ita animas fide, Jesu Christi & bonis operibus decoretis, quate­nus suam gratiam in hoc saeculo, & in fu­turo gloriam habeatis aeternam. Amen.

The Benediction of the Cord for one alone.

Oremus.

DOmine Jesu Christe Filii Dei vivi, qui funibus in passione ligari voluisti, & beatum Petrum Apostolum tuum à vincu­lis absolutum illaesum abire fecisti, te sup­pliciter deprecamur, ut hunc funiculum, quem ad imitationem almi Patris nostri Beati Francisci Confessoris atque signiferi tui, in cingulum corporis sui creatura ele­git, & ut strictius tibi conjungatur atque [Page 107]firmius famuletur, ferre decrevit bene✚di­cere, & una cum famulo tuo [qui vel [fa­mula tua] quae] ea cingetur, sancti✚ficare digneris, ut lumbos suos castitate praecin­ctos, gerat, sit que illi justitia cingulum lum­borum ejus, & fides cinctorium renum ejus. Da ei quaesumus Domine, Spiritum San­ctum tuum, qui eum vel [eam] in bono proposito conservet, fide & operibus au­geat, omnium virtutum incrementa prae­beat, dona sua concedat, & tandem ad aeternam gloriam conducat, in qua vivis & regnas cum Deo Patre in unitate ejusdem Spiritus sancti. Amen.

Oremus.

OMnipotens sempiterne Deus, qui ut servos vinctos absolveres, Filium tuum unigenitum funibus ligari voluisti, bene✚dic quaesumus funiculum istum, ut famulus tuus, qui vel famula tua, [quae] eo velut ligamine poenitentiali cingi am­bit, vinculorum ejusdem Filii tui Domini nostri Jesu Christi memor existat, & in sta­tu devotionis salubriter perseveret, à pec­catorum suorum funibus solutus, vel [solu­ta] tuis cum effectu semper obsequiis liga­tum [Page 108]vel [ligatam] se esse cognoscat. Per eundem Christum Dominum nostrum. Amen.

Here the Cord is to be sprinkled with Holy-water; and then the party that receives it, is to be girded there­with: the Priest saying as followeth.

ACcipe cingulum istud, & paratus vel [parata] esto alligari, & mori pro Domino nostro Jesu Christo, qui praecingat lumbos mentis tuae cingulo puritatis, ut permaneat in te virtus continentiae & ea­stitatis, & Deo semper in omnibus obedias. Amen.

The Priest is to say this following pray­er, upon the party that hath re­ceived the Cord.

Oremus.

DEus qui Beato Petro Apostolo tuo prae­dixisti in senectute sua per alium fo­re cingendum, famulum tuum quem ve [famulam tuam] quam cingulo nostrae fra­ternitatis praecinximus, tua quaesumus [Page 109]chorda salutari cor ejus Christiana prae­cinge disciplina, ut tui opitulante gratia so­lut us, & liberatus, vel [soluta & libera­ta] à vitiis, tuoque vinctus vel [vincta] servitio, in statu devotionis usque in finem jugiter perseveret. Qui vivis & regnas in saecula saeculorum. Amen.

Benediction is to be given to him or her that takes the Cord.

BEnedictio Sanctissimae Trinitatis, Pa­tris, & Filii, & Spiritus sancti, de­scendat super te, ut sicut chorda corpus tuum circumdas, ita animam fide Jesu Christi, & bonis operibus decores, quate­nus suam gratiam in hoc saeculo, & in, fu­turo gloriam habeas aeternam. Amen.

Litanies of the Passion of our Saviour.

A Prayer.

O Lord God, we humbly beseech thee to cast thine eye upon this thy family, for which our Lord Jesus Christ hath not feared to be delivered into the hands of the wicked, and to suffer the torment of the Cross.

O most merciful Father, we give thee thanks, for that thou hast not spared thy only begotten, and well-beloved Son, our Saviour Jesus Christ; but hast delivered him up to a shameful death, [Page 119]for our offences, to the end that there­by we might be freed from eternal death. Grant, O good God, that we may acknowledge this benefit as we ought; and that by Faith, Hope and Charity we may be made participant thereof. Through Jesus Christ thy Son. Amen.

O most bountiful Saviour Jesus Christ who with so precious a Jewel, hast so superabundantly satisfied for our sins, we beseech thee, by vertue of thy holy death and Passion, that thou wilt de­fend us from the snares of the Devil, and allurements of sin. O thou who dyedst for mankinde, and livest and raignest with God the Father, in unity of the holy Ghost for ever. Amen.

O blessed Jesus, who, for the redem­ption of the world, wouldst patiently suffer injuries, contempts, contumelies, pains, dolours, afflictions, loss of thy precious blood, and a cruel death; We beseech thee, by vertue of all these thy sufferings which thou hast willingly en­dured for our sins, that thou wilt de­liver us from all the perils of this world, and pains of the world to come. Amen.

Jaculatory Prayers of the Passion to be said at every hour.

1. MY good Jesus, in acknowledge­ment of what thou hast done, and suffered for me in this hour, I of­fer unto thee my heart and my soul. Be thou blessed of all Creatures.

2. O blessed Saviour, give me the Grace not to offend thee in this hour. And I am sorry for having displeased thee hitherto.

3. Grant me grace, good Jesu, to endure in this hour, something for thy sake.

4. I offer unto thee, O my Saviour, all that I shall do at this hour, in the union of thy holy Passion.

5. Jesu, Saviour of the world, be merciful unto me at the hour of my death.

LITANIAE PASSIONIS Latinae cantandae in Proces­sione quae fit Dominica se­cunda cujuslibet mensis.

HUmiliavit semetipsum Dominus noster Jesus Christus factus obe­diens usque ad mortem, mortem autem Crucis, propter quod & Deus exaltavit illum, & dedit illi nomen, quod est su­per omne nomen, ut in nomine Jesu omne genu-flectatur, coelestium, terre­strium & infernorum, & omnis lingua confiteatur, quia Dominus noster Jesus Christus in gloria est Dei Patris.

Oremus.

DOmine Jesu Christe, qui pro sa­lute humani generis quinque vul­nera pati voluisti, tribue qua sumus, ut ob reverentiam illorum vulnerum tuo­orum absolvi mereamur ab omnibus peccatis nostris, & da praesentem vitam bono fine terminari, & a tuae dulcissimae visionis contemplatione nunquam sepa­parari.

Oremus.

DEus qui manus tuas, & pedes tuos, & totum corpus tuum pro nobis peccatoribus in ligno crucis posuisti, & coronam spineam a Judaeis in despe­ctum tui sacratissimi nominis super caput tuum impositam sustinuisti, & quinque vulnera pro nobis peccatori­bus in ligno crucis passus fuisti: da no­bis hodie & quotidie usum poenitentiae, abstinentiae, patientiae, humilitatis, ca­stitatis, lumen, sensum, intellectum, & puram conscientiam usque in finem. [Page 125]Per te Jesu Christe Salvator mundi. Qui cum Patre & Spiritu sancto vivis & regnas Deus. Per omnia saecula sae­culorum. Amen.

We have here added the Pro­fession of our Faith, which is of­ten to be read to confirm our selves in the belief of the holy Church, to exercise and increase our Faith, and obtain the effect of our Prayers, the impetration thereof being attributed to Faith.