vnto whosoeuer of neuer so greate knowledge with a certain spice of hereticall pride will not contemne ordinarye Catholicke helpes of deuotion Accept therfore gentle Reader this my present with conuenient diligēce and study vse the same Which if thou doest I doubt not but howsoeuer it may displease curiouse eies it will not be displeasing to our B. Lady not without vnspeakable profite to our wholle countrey thē the which two things next vnto Gods glory I desire nothing more Fare-well A BRIEFE DIScourse of the Deuotion of our B. LADY EVEN as with all manner of deceitful subtelties and blasphemous vntruthes heresie doth euer go about to derogate vnto the glory of the most soueraigne Queene of heauen and earth so is it the part of euery zealous Catholicke with as much care and diligence to procure to set forth amplifie and increase her wonderfull praises and most deserued honour Wheras therfore in this litle treatise we are to set downe one of the most speciall deuotions and seruices that the holye Church vseth vnto the glorie of this B. Virgin I thinke it necessarie that before we enter into the principall discourse it selfe wee briefly for the behoofe of the vnlearned set downe wherein the deuotion and seruice of so high a creature doth consist Two thinges therfore are required for the wholle perfection of that which we call the deuotiō of our Lady First for to haue a deepe and setled conceit of her worthines and greatnes next vnto Almightie God him selfe aboue all spirituall and corporall creatures Secondly to deriue frō such due estimation an earnest study and endeuour for her honour the glorie of God our owne profite of doing and performing whatsoeuer may becom vs. Concerning the first therfore I will here only touch amongest her infinite priuileges only a few and such as either without heresie cannot be doubted of or are by the firme consent of the wholle Church most constantly beleeued or may with godly deuotion be gathered out of the holy scriptures and auncient Fathers leauing the large proofes therof vnto many learned books which of this point are euery where extant 25 singular priuiledges of our Blessed Lady 1 That as she is in all maner of vertues and dignities farre exceeding all other creatures so was she before all worlds appointed and chosen to so great highnes in so much that ab eterno Almightie God considering and beholding so singular a worke of his hand next vnto him selfe and the humanitie of our Sauiour had a speciall delight and repose in her 2 When the time came that so excellent a creature shoulde bee brought into the world she was foretold by Angelicall reuelation vnto both her barren parents euē as before euen from the begining of the world she had in sundrie waies bene both prefigured and promised 3 Her Body although it were conceiued according to the naturall order of mans generation yet was both the matter ministered therunto with such deuotion as became so holye parents and there wanted not the speciall cooperation of the holy Ghost preparing as the Church singeth the habitation of the sonne of God Whence it did proceed that in perfection of bewtie and complection she was such as is credibly to be thought neuer to haue bene subiect to such particular defects of body as are either caused by the euilnes of complection or inflicted for punishment of sinne or procured by disordered life and that in her person she did cary such a shew of heauenly comelines and maiestie that a greate Saint beholding her said Dion Areop that if he had not other wise ben taught by his faith he would haue deemed her to haue some Godhead within her 4 When the time came that her Body should be quickned with a reasonable soule which in all others in the very creating within a body by carnall generation descending from ADAM cōtracteth originall sinne and geueth life and beeing to a child of wrath shee only was exempted frō such deformitie and presently made the child of God and euer from that time full of grace and of all vertue although in the processe of her most holy life she continually increased the same especially at the conceauing of the sonne of God and the comming of the holy Ghost vnto all the Apostles 5 She had then such abundāce of grace bestowed on her from God D. Tho 5. Par. q 27. ar 5 Psa 86. that she farre exceeded the grace of all Angels holy soules so that she laying her foundatiōs aboue so many high hills we may not any way conceiue vnto what a hight so perfite a sāctuarie grew before her death Neither wanted shee any grace or gifte of the HOLY GHOST as of Prophesie working miracles and such like although whilest she liued in this world it was conuenient for the confirmation of the doctrine of Christ that he only and his Apostles shold worke miracles But she hath aboue all other Saintes since her assumption into heauen receiued that power of her sonne and daily in all countreies practised the same 6 As diuers holy Fathers do testifie Amb. Beda in Luc. vide Aug. ep 57 that S. IHON Baptist when he was sanctified in his mothers wombe had the vse of his free-will voluntarily cōcurring to the acceptation of that grace which hee then receaued which is not obscurely signified vnto vs in the Gospell it selfe where we read that the Infant exulted in ioye which argueth knowledge of the cause of so great ioy so is it also most worthely to be thought of this Virgin for that generall rule of all Diuines and holy Fathers that whatsoeuer priuiledge hath bene granted vnto any pure creature is to be in a higher degree attributed vnto her And it were very agreable vnto her other priuileges to thinke the same vse of reason to haue still continued in her especially wheras the wholle Church attributeth such discretion vnto her as well the space of her infancie being with her Parents as also when beeing three yeere olde she went of her owne accord to present her selfe with great deuotion to the seruice of God in the Tēple And the giftes of God Rom. 11. as S. PAVL teacheth vs being alwaies without repentāce it was not conuenient that she aboue all other should euer loose that which she once receiued 7 Her holy natiuitie and presentation were vnto the holy persōs which were by the inspiration of God made priuie vnto her greatnes and to the hope of the redēption of Israel now at hand a cause of such ioy as neuer before had bene in the world all being full of Gods miracles and heauenly comfortes 8 The bolines of her life euen from the beginning vnto the end therof was such that it was voide from all sinne not onely mortall but also venial Aug. lib. de nat grat c. 36. Yea she was wholy deliuered from that inclinatiō vnto euill and difficultie in that which is good which we all
receiued from ADAM not only in her conceiuing of CHRIST but also from her first immaculate conception when beeing free from Originall sinne shee was also exempted from the sequell therof which the Diuines call fomes peccati so that in all her life the inferior powers of her soule coulde neuer be moued without the direction of reason 9 As her life was more holy thē euer of any other creature so did she abound with more heauenly visitations then euer was graunted vnto any being cōtinually garded waited vpon with Angells yea Exe. 33. 2. Cor. 12 if vnto S. PAVL MOISES was shewed in this life the very essence and glory of God as the Diuines after S. AVGVSTINE other holy Fathers doe more probably iudge then must we also for the rule aforesaid not doubt but vnto this Virgin the same priuiledge at some time or other was graunted which so great gifts of God she alwaies concealed with vnspeakeable humilitie preferring her selfe to no creature but alwaies ready to become the seruant of all 10 She was the first which vowed vnto God her virginity that without any insttuctions of any as well as without example 11 She had by the special work of God ioined with her vnspeakable virginitie the fecunditie of a mother and whatsoeuer is perfit in mariage vnto which she yeelded her selfe not purposing to diminish her sacred puritie but by most certaine reulation assuringe her selfe of the perpetuety therof that so the sonne of God might be borne in wedlocke shee preserued from infamie and so great a misterie of the incarnatiō of our Sauiour Christ concealed from the Deuill and there should not wāt vnto her selfe and her sonne in this miserable life the necessarie comfort of a fosterer Saint IOSEPH her spouse whō presently after the mariage shee caused to vow also virginitie making them selues a perfect paterne of so many couples as by theire example haue in the Church of Christ vndertaken the same 12 She by her holines and singuler perfectiō deserued that the sonne of God should be incarnat and take flesh in her immaculate wombe for this word of deseruing or meriting doth S. AVGVSTINE vse when he yeeldeth the reasons why shee was euery way free from sinne Lib. de nat grat 1. 36. Quia concipere ac parere meruit eum quem constat nullum habuisse peccatū Because she deserued to conceiue bring forth him whom it is manifest to haue had no sinne yet this merite do we not so vnderstād as thogh the worke of the incarnation it selfe could be deserued but that supposing that God of his meere liberallitie and goodnes determined the same she might deserue of God with an imperfite kind of merite which the Diuines call de congruo that what he was determined to do he shold do both the sooner and take her as an instrument of his goodnes gratiousnes in the same And yet such was her base conceit of her selfe that so farre she was from the expectation or imagination of soe great a benefite that she desired to be the handmaid and slaue of whatsoeuer woman were to bee the Mother of the MESSIAS of the worlde whom shee knew by the profoundest intelligēce of the holye Scriptures which euer any creature had of which she was a continuall student to be borne of a woman a Virgin Esa 5 For as she had learned most highly to conceiue of God and his appointed Mother so had she also vsed her selfe with sinceritie to humble her self in the fight of God that he might exalte her therfore dare I boldly say that if this most absolute Virgin Iac. 4 1. Pet. 5 had not bene so worthely disposed as in deed shee was for so great a sacrament Almightie God would not haue sent his Sonne For as he had ordained before all the world the most holy incarnation of his only sonne so had he also ordaind togither with the priuiledges of the humane nature of his sonne the dignitie of her from whō he was to take the same Yet do I not say that Gods prouidence coulde be deceaued herin but that he would with the same foresight prouide both the end and the means of so great an end And as our sauiour him selfe whatsoeuer he did for our saluation although he did it with order and commaundmēt from his Father yet he did it voluntarily and freelye Euen so shee which was thought fitte of God him selfe for so greate a worke although Almightie God him selfe was the chiefe author of her worthinesse yet did she freely and voluntarily concurre vnto our redēption by making her selfe with Gods especiall grace a fitte mother for our Redeemer Whereby we learne what deuotion reuerence and gratfulnes we shoulde carry to so great a benefactrice 13 The plenitude of time which God in his eternall wisdome had ordained beeing now come the Angell GABRIEL commeth to bring her these ioifull tidings with great reuerence as not presuming to call her by her proper name saith vnto her Haile full of grace when she nothing frighted with the sight of a yong man for such figure the Angell bore as one much accustomed to the conuersation of Angells was only amazed with such honorable speaches yet beeing certified by the Angell of what God had determined of her of the saftie and securitie of her vowed Virginitie she freely gaue her consent But what consent Such a consent as brought the Sonne of God into the world He. 4. super Missus est For as S. BERNARD saith shee spake a word which was Behold the handmaid of our Lord be it vnto me according vnto thy word and presently she receaued in her most chast wombe the eternall word of God equall vnto the Father the holy Ghost When as shee had alwaies bene the Temple of the holy Ghost so now she was first made the work-house of the same eternall spirite framinge within her an eternall house for the wisdome of GOD Prou. 9 which was Christ our Lord and secondly the Mother Temple of the sonne of God who corporally dwelled within her for the space of nine monthes A moste happy consent and most glorious sonne wherein Almightie God him selfe made his Tabernacle for the redemption of the wholle world Psa 18 And ô base and vngratefull hart who wilt not acknowledge and reuerence so greate a benefite 14 Presently after the conceiuing of Christ as though neither she her selfe nor Christ our Sauiour newly come into the worlde could be idle not attend to the worke of our redemptiō she wēt to her cosen Elizabeth although in shew to visite her beeing great with child yet also to sanctify her burden which she had within her For he which now dwelled within MARY by her sacred voice as by an instrument sanctified him which was to be the Precursor of the true Messias endewed him with those vertuous habits which brought forth afterward such holy actions as the scripture yeldeth
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 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 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 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 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 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 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 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 Indulgēces 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 as Nunnes So that besids the generall influence which for the cōmuniō 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 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
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 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 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 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 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 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. The maner of examining a mans cōscience to be vsed euery night least God perhaps calling vs out of this life do find vs vnprepared 1 THE first is to geue thākes to our Lord God for the fits which he hath bestowed vpon vs both generally and especially of that day 2 The second to aske grace for to know our sinnes and to auoide them 3 The third to take account of our soule orderly by euery houre since we rose first of our thoughts then of our wordes with the same order and also of our deeds 4 The fourth to demaund pardō of our sinnes 5 The fifth to purpose amendment with Gods grace and so to say a Pater noster Aue Credo Confiteor Salue Regina a Pater noster also to our guardian Angell and especiall Patrons with other praiers according to euery ones deuotion The Himne of our Lady called Salue Regina which for the deuoute generall vse therof in the wholle Church is worthely to bee learned euen of the simpler sort SAlue Regina Mater miserecordiae Vita dulcedo spes nostra salue Ad te clamamus exules filii Euae Ad te suspiramus gementes flentes in hac lacrimarum valle Eia ergo aduocata nostra illos tuos miserecordes oculos ad nos conuerte Et Iesum benedictum fructum ventris tui nobis post hoe exilium ostende O clemens o pia o dulcis virgo Maria. Vers Ora pro nobis sancta Dei genetrix Res Vt digni efficiamur promissionibus Christi CONFITEOR Deo omnipotenti Beatae Mariae semper Virgini beato Michaeli Archangelo beato Ioanni Baptistae Sanctis Apostolis Petro Paulo omnibus Sanctis tibi Pater quia peccaui nimis cogitatione verbo opere mea culpa mea culpa mea maxima culpa Ideo precor beatam Mariam semper Virginē beatum Michaelem Archangelū beatum Ioannem Baptistam Sanctos Apostolos Petrum Paulum omnes Sanctos te Pater orare pro me ad Dominum Deum nostrum The same in Englishe I Confesse vnto almighty God to Blessed Mary alwaies a virgin to Blessed Michaiell Archangell to Blessed Ihon Baptist to the holy Apostles Peter paul to all the Saintes * This is to be said onely at Confession and Masse And to you my ghostly Father that I haue greuously sinned in thought word deed my faulte my fault my most great faulte * Here you must leaue vntill you haue don your Cōfession as aboue Therfore I pray blessed Mary alwaies a virgin blessed Michaiel Archangell blessed IOHN Baptist the holy Apostles Peter and Paule all the Saints And you my ghostly Father to pray for me vnto out Lord God The maner of commending our selues to God in the morning 1 FIrst making the signe of the Crosse to geue thākes vnto God for all his benefittes particulerly that he hath preserued vs that night 2 Secondly To offer him our body and soule 3 Thirdly To demaund of his diuine maiesty that whatsoeuer we do that day
following may be to his honour and glory 4 Fourthly to make a stedfast purpose to auoid that day all affection or occasion of that sinne which we are most inclined vnto 5 Fifthly to say our deuotions as before adioining some deuout exercise or meditation if our state and leasure will permitte The maner of preparing our selues vnto Confession 1 FIrst to examine diligently our conscience as aboue from the last Confession which we made remembring the kinds nūber of euery sinne as much as we are able 2 Secōdly to haue an expresse actuall and deepe sorow for all which is past 3 Thirdly to make an expresse and resolute purpose of amendment of auoiding at the least all mortall sinnes 4 Fourthly to confesse all our sinnes wholly and sincerely hiding nothing which is with in 5 Fifthly to fullfill the penāce inioined so soone as we conueniently may if the ghostly Father haue not appointed a certaine time for the fulfilling thereof The conuenient disposition for receiuing 1 FIrst to haue made a sufficient Confession and to go to the blessed Sacrament without any cōscience of mortal sinne not confessed 2 Secondly to go with humble preparation not only of deuout praiers the same day but of many other deuotions and preparations the daies before 3 Thirdly to come fasting at the least from the midnight before and chast euen from lawfull actes 4 Fourthly hauing with great attention and deuotion once receiued with deuout meditations and praiers to accōpany so great a gheste at the least for the space of a quarter of an hower before any other neuer so necessary busines after with conuenient leasure to spend the day in deuotiōs auoiding all maner of vanities worldly behauiour 5 Fifthly to vse the conuenient composition of body as followeth The composition of body in receiuing 1 Lett the hands be held before the breast not lifted so high that they may hinder the Preist 2 Let the head be conueniētly lifted vp and inclined vnto neither side that with-out difficulty the mouth may be reached 3 Lett the eies be shutt or bent downward for it is vnseemely at that time either to looke vpon the Preist or to turne the eies other where 4 Lett the mouth be altogither quiett with-out any reading or mouing of lippes reasonably open and not gaping 5 Lett the tongue touch the side of the lippe not to much put forth that it may receaue the hoast bring it into the mouth and that being reuerently held so long that it be moistened it may be let downe into the body For it is not to bee chewed with the teeth nor to be brought to the roofe of the mouth but to bee swallowed if it may be before the ablution 6 Lett the wholle body bee erected and quiet without any motion Sighines blowings grownings knocking of the brest exclamatiōs vocall praiers and other like thinges which often times bring daunger either of the fall of the hoste or of the touching of the teeth or lippes in the time of receauing are to be omitted 7 After the receauing of the holy hoast lett the head not indecently be cast downe but remain erected with the handes ioined before the breast vntill the ablution which euery one ought to take 8 Finally for the space of a quarter of an houre after receiuing let spitting be auoided which if it can not be at the least it is decent to spitte where it may not be trodden on AN ADDITION OF DIuerse Indulgences graunted to the Society of the Rosary Since the time of Pius V. whose Indulgences were last of all rehearsed in the first editiō of this booke there haue bene by Greg. 13. and Sixtus V. diuerse other Indulgences graunted to this deuout Confraternitie which are hereafter sett downe for euery ones comfort out of the booke of the ROSARY printed at Venice Anno. 1587. Gregory the 13. hath graunted to euery one of this Confraternitie which being contrite confessed and hauing receiued shall visit euery first Sonday in the moneth and euery festiuitie of our B. Lady the Aultar of the Rosary in the Church of S. Dominicke at Cremona there praying for the concord vnion of Christiā Princes extirpation of heresies exaltation of our holy mother the Church a plenary indulgence The same hath graunted to all faithfull Christians that shall visite the Church of our Lady vpon Minerua at ROME on the first Sonday of October praying for the intentions aforesaid a plenary indulgence He graūteth also to euery one of the Confraternitie which shall visite the aultar of the Rosary in Pauia for euery day he shalll do the same praying as aboue 100 daies The like to those which are present at the ordinary Processions there The like to such as accompany the Banner of the holy Rosary when the Brethren are caried to burying or are present at the anniuersaries for the Brethren deceassed or shall visite the sicke Brethren exhorting them to the receauing of the holy Sacraments of the Church Also a plenary to all Christiās that shall visite the aforesaid aultar praying as aboue on the third Sonday of Aprill and the first Son day of October He granteth a plenary to euery Brother of the Poruince of Rome that confesseth and receiueth in their Churches or Chapels euery first Sunday in the moneth praying as before The same he geueth to euery sickely Brother so that he be confessed and haue receiued that cannot come to the aforesaide Churches so that at home before some deuout image he say the Rosary or Corone or .7 Psalmes he graunteth a plenary to all the Brethren that shall visite the Chapell of the ROSARY on the daies of the feaste of the misteries thereof be present at the Procession of the first Sonday of euery month so they haue first confessed and receaued Also he cōmunicateth all the Indulgences already graunted to any speciall places of this Cōfraternity or hereafter to be graunted to all other places whatsoeuer where the same Cōfraternity shall be Which is to bee noted for this is the cause why here before were sett downe some indulgence of speciall places Sixtus 5. Confirmeth and renueth all that was granted by his Predecessours and moreouer he graunteth to such Brethren as are in iourney or on the sea and shall say the wholle Rosary to those also which are sickely or other wise lawfully hindred so that they cānot visit the Churches or Chapells of the Rosary on those daies in which are celebrated the feasts of the misteries of the Rosary or be present at the Procession of euery first sonday in the moneth if they say the third parte of the Rosary so that they haue a firme purpose of confessing and receiuing whē the Church hath appointed a plenary indulgence or any other indulgences granted or here after to be grāted to those which personallye are present at those daies in the Churches or Chapels Thus much of the Indulgences graunted to this Cōfraternity and although many vndoubtedly may