A remembrance for the living to pray for the dead made by a Father of the Soc. of Iesus.

A Remembrance for the Liuing, to pray for the Dead.

The Preface.

BEſides many who erroneouſly think there is no ſuch matter is a Purgatory, and conſequently that it is a vaine thing to pray for the dead; there be many who either for want of ſufficient inſtruction in that which they belieue, or by inconſideratiō of what they belieue, do paſſe ouer this important buſines of praying for the dead ſo coldly, as that they think they do inough to help their owne ye a Chriſts owne, Brother, if they do but ſay, God rest his ſoule; which is a moſt vnmercifull manner of proceeding For if we ſaw our litle Brother falne into the fier, we ſhould neuer be ſo hard-harted as to ſee him broile there, and perſwade our ſelues it were charity inough to throw a little drop of water into the fier, ſomewhat to aſſwage his torments. And ſo, I know not how it comes to paſſe, that many flatter themſelues with the name of good-natur'd & kind-harted Creatures, who notwithſtanding take ſo litle to hart this extreme neceſſity of their Brethrē, that their thoughts are buſied about nothing leſſe, then relieuing them. The intention therefore of this preſēt Treatiſe is firſt (though very briefly) to rectify the vnderſtanding of thoſe who thinke, and belieue amiſſe of Purgatory. Secō dly more at large to ſtirre vp in the will of all faithfull belieuers an ardent deſire to redreſſe the vnſpeakable miſeries of theſe diſtreſſed Soules.

CHAP. I. PVRGATORY proued by all kind of ſacred Authority.

1. FIrſt, I muſt put my Reader in mind, that it commeth all to one, to proue that Prayers do profit the Dead, & to proue a Purgatory; for prayers can neyther profit thoſe dead who are in Heauen, nor thoſe dead who are in Hell, and are paſt our help. Thoſe dead then who can receaue profit by our Prayers, muſt neyther be in Heauen, nor in Hell, but in a third place which we call Purgatory; where being detayned to ſuffer for their ſinnes not fully ſatisfied for, do ſtand in need of the help of their liuing brethren. To pray for theſe ſoules we hould it Piety, Impiety to deny them this reliefe.

2. This we prooue, firſt by the authority of the old Teſtament. In the ſecond Booke of the Machabees Cap. 12. it is recorded, how the moſt pious and valiant Judas Machabaeus, hauing to this end made a gathering of twelue thouſand drachmes of ſiluer, did ſend this mony to Jeruſalem, That ſacrifice might be offered for the ſins of the dead. And this Scripture addeth: A holy therfore, & wholſome thought it is to pray for the dead, that they may be freed from their ſinnes. Hence it is cleare that the Iewes did hold prayer for the dead, & conſequently a Purgatory, ſeeing that they did all contribute for the making vp of this great ſumme of money to procure, that ſacrifice might be offered for the ſins of the dead. And this pious cuſtome of praying for the departed, is vntill this very day kept, and obſerued by the Iewes. Laſtly & chiefly, this cuſtome is recommended by Scripture, as holy, & wholſome.

3. The Proteſtāt wil perhaps ſay that theſe two Books of the Machabees be not Canonical Scripture. I anſwere, that a thouſand and almoſt three hundred yeares ago, theſe books were defined to be canonicall, by the Councell of Carthage: in which S. Auſtin himſelfe being preſent, did ſubſcribe to this definitiō of the Councell. The words of the Councel can 47. are: The Canonicall Scriptures be theſe: Geneſis, Exodus &c. the 2. Books of the Machabees. And S. Auſtin ſaith l. 18. de Ciuit. c. 36. The Books of the Machabees not by the Iewes but by the Church are held for Canonicall. And S. Hierome in Prolog. Although the books of the Machabees be not in the Canon of the Iewes, yet by the Church they are reckoned among the historyes of diuine volumes. If therefore we wil receiue the Canon of Scripture from the Church, our queſtion is at an end; if we will not, we may make queſtions without end. So we ſee Luther himſelfe calleth into queſtion the authority of the Apocalyps, & ſaith in Praefat noui Testam. that he eſteemeth this booke, neyther written with a Propheticall, nor Apostolicall ſpirit, & yet our Goſpellers, who are ſo well skilled in the ſpirit, ſcarce eſteeme more any one booke of ſcripture. But by the way, I would aske of them how (if the Apocalyps be true Scripture) Luther can be a true Saint? For in the end of the Apocalyps cap. 22. it is ſaid: If any man shall diminish from the words of the booke of this Prophecy, God shall take away his part from the booke of life. But Luther tooke away all the words of this Prophecy, ſaying it was not written with a propheticall ſpirit. Ergo, God shall take away his part from the booke of life. So dangerous a thing it is to diſcard Scripture.

4. Secondly I anſwer, that no Proteſtāt can deny theſe books of the Machabees to be at leaſt of farre greater authority, thē be the writings of any profane Author in the world, and that far more credit is to be giuen to the writer of them, then ought to be giuen to any man that euer did, or ſhal write hiſtory. For you your ſelues giue theſe Books a place in your Bibles: which honour you would deny to the faithfulleſt hiſtory-writers in the world: Neither can you deny, but that there may well be made a doubt whether theſe books be the word of God or no, ſeing we haue brought ſo great proofes, to proue that they are Gods Word. Well then ſay I, if credit be to be giuen to any hiſtory that euer was written, much more is it to be giuen to this. It is therfore true that Judas Machabaeus, who was then high Prieſt and the chiefe man amongſt Gods onely people, did cauſe this great ſumme of money to be gathered and ſent to Hieruſalem that Sacrifice might be offered for the ſins of the dead. It is true that the people, and the onely people of God did contribute money very liberally to this end. It is alſo queſtionles true, that the Prieſts of Hieruſalem hauing receaued this money, did offer Sacrifice for the ſins of the dead. And it is moſt true, that the ancient and moſt graue writer of this hiſtory doth commend it as a thing, Holy, and Wholſome to pray for the dead, that they may be freed frō their ſins. And all this by the Coū cell of Carthage, by the whole Church of God in her pureſt age, as S. Auſtin and S. Hierome do witnes, was held ſo true, that they belieued it to be Scripture. Shall we thinke, that both the Church of the Iewes (which then was the only true Church in the world) and of the primitiue Chriſtians (the pureſt Church that euer Chriſt had) did ſo generally maintaine an Errour fond, & ſuperſtitious, as Proteſtāts call Prayer for the dead?

5. As for the new Teſtament I ſhal haue a neceſſary occaſion in the next Chapter to cite many places: therefore now I will content my ſelfe with this one. S. Paul writing to the Corinthians brings this argument, to prooue the Reſurrection: What will they do, who are baptized for the dead? if the dead do not riſe at all, to what end are they baptized for thē? 1. Cor. 15. As if he would ſay, to what end do men do pennance for the dead? If there be no reſurrection, why do they do pennance for them? This and no other can be the ſenſe of theſe words: For what other Baptiſme, but the Baptiſme of pennance (ſo S. Marke & S. Luke do call it) can with profit be taken for the dead? And heere S. Paul taketh his argument frō that which is profitably done for the dead; for els whē he preſſeth ſo hoatly thoſe words, To what end are they baptized for them? one mighty eaſily anſwere, to no end. This much for Scripture.

6. That the Apoſtles did ordaine Prayer to help the ſoules of the dead, is taught in playne words by S. Chryſostome: Jt was not rashly ordained by the Apostles, that in the dreadfull mysteryes, Commemoration should be made of the dead: for they knew that from thence, there commeth to the dead much gaine & profit. Hom. 69. ad pop.

7. But if we would wiſh an euidēt proofe, that the Apoſtles did ordaine Prayer for the dead, to the end they might be freed frō their ſins; what proofe could we haue greater, then to haue this written by ſome Diſciple of the Apoſtles themſelues? This you ſhall ſee how abundantly it is performed. The Scripture telleth vs, that among the true Belieuers who did cleaue vnto S. Paul, Denis the Areopagite was one, Act. 17. The ſame S. Denis ſpendeth the whole ſeauēth Chapter of his booke de Eccleſiastica Hierarchia, in telling vs ſuch things, Quae diuino instituto ſuper ſanctè quieſcentibus fiunt, as by diuine ordination are done ouer thoſe who haue repoſed holily. And amōg others, this is one, that, Venerabilis Praeſul precem ſuper eo ſacratiſsimam peragit: the venerable prelate doth ſay ouer the dead party, a moſt holy prayer. And afterwards he tels vs the contents of this moſt holy prayer. Precatur oratio illa diuinam Clementiam, vt cuncta dimittat per infirmitatem humanā admiſſa peccata defuncto. That prayer doth beſeech the diuine Clemency, that he would pardon vnto the dead man, his ſins committed through humane frailty. Thus writeth this great diſciple of S. Paul. Is it prudence to belieue him, or no? Did the prime diſciples of the Apoſtles vſe ſuperſtition?

8. I come now to the authority of the whole Church in her pureſt age. The Councell of Carthage, of which I ſpake before, not onely approueth the Books of the Machabees for true Scripture, but by name imbraceth prayer for the dead. In the firſt councell of Nice. l. 3. c. 65. it was ordained, That when a Bishop died, notice should be giuen of his death to all Churches and Monasteryes in the parish, that prayer might be made for him. But who can tell vs better the vniuerſall cuſtome of the Church, then the greateſt doctour of the Church, who did ſee with his eyes that which he wrote with his pen; & therfore although he were a man and might erre in other things, yet of this which he did ſee ſhine before his eyes, he could not be ignorant; and it cannot but be imprudence not to belieue him, for els whom may we prudently belieue? S. Auſtin then writeth thus, l. de cura pro mort. c. 1. We read in the books of Machabees ſacrifice offered for the dead, but although it were no where at all read in the old Testament, yet notwithstanding the authority of the vniuerſall Church is not ſmall, which shineth with this custome, where the remembrance of the dead hath place in the prayers of the Priest, which are powred out to our Lord God at the Aultar.

Heere you ſee firſt the Machabees accoūted part of the old Teſtamēt. Secondly, that although ſacrifice for the dead were not Scripture, yet being practiſed by the whole Church we haue ſufficient warrant to thinke it well done. Thirdly that the vniuerſall Church did ſhine with this cuſtome of offering ſacrifice for the dead. Let vs graūt that S. Austin as a man might erre in the two firſt points; yet in this third, that the Church did ſhine in his dayes with this cuſtome of ſacrificing for the dead, he could not be ignorāt, no more then the greateſt Doctor of Oxford or Cambridge can be ignorant, that in England ſeruice is ſaid in the Engliſh tōgue. Wherfore I ſay, it muſt needs be imprudence not to belieue him, who ought in prudence as much to be belieued, as any man ought to be in a thing which he cannot but know. Now, if I belieue that the vniuerſall Church did ſhine with this cuſtome of offering ſacrifice for the dead (as in prudēce I muſt) how can I in prudence thinke that the vniuerſall Church, euen in that her golden age, was ſtained with ſuch a profane Errour, as Proteſtants hold this to be? It is (ſaith the ſame S. Austin Ep. 118. ad Januar.) inſolent madnes to diſpute againſt that which is practiſed by the whole Church all the world ouer. And why ſo? Becauſe, he that will not heare the Church, let him be vnto thee, as a Heathen or Publican. Matth. 18. Becauſe, the gates of hell cannot preuaile against her. Matth. 16. Becauſe, the is the pillar & foundation of truth. 1. Tim. 3. The Church then being the foundation of truth, may we not well cry out with S. Paul; O mad-men who hath be witched you not to obey the truth? Gal. 3. For was not Iohn Caluin, thinke you, bewitched when he ſpake theſe words: Before a thouſand, and three hundred yeares (ſaith Caluin aboue an hundred yeares ago) it was by cuſtome receiued, that prayers should be made for the dead: but they all, I confeſſe were ingulfed in an errour. lib. 3. Iustit. c. 5:

Thus Caluin, as boldly, as if it were cleere that for thirteene hundred yeares togeather none of thē all vnderſtood the Scripture ſo well as he. But by his leaue, I think I may be of the contrary opinion, & I am very confident that S. Auſtin had as good a wit, ſtudied as much, was aſſiſted as much by the holy Ghoſt, and conſequently vnderſtood the Scripture as rightly as M. John Caluin, & yet this profound Doctour, and great Saint writeth theſe very words which I do moſt faithfully trāſlate out of him: By the prayers of the holy Church and the wholſome ſacrifice, and by the almes which are giuen for their ſoules, it is not to be doubted, but the dead are holpen, that they may be dealt withall more mercyfully by our Lord, then their ſins haue deſerued; for this deliuered from our Fathers, the vniuerſall Church doth obſerue, that for thoſe who are dead in the Communion of the body & bloud of Christ, Prayer should be made, when in the Sacrifice it ſelfe they in their place are remembred; and that, that Sacrifice should be remembred to be offered vp for them. But when works of mercy are offered vp for their ſakes, who can doubt but that they auaile them, for whom prayers are not in vaine offered vp to God? It is not to be doubted in any caſe, but that theſe things do profit the dead. Serm. 32. de verb. Apost. Thus writeth S. Austin, repeating ouer & ouer againe in ſo few lines; It is not to be doubted; who can doubt; It is not to be doubted in any caſe, that theſe things do profit the Dead. This being ſo cleare, all other authorityes may ſeeme ſuperfluous. He who deſireth more teſtimonyes may read in Bellarmine (de Purgatorio) the words of S. Athanaſius, Baſil, Nazianzen, Cyril, Chryſostome, Tertulliā, Cyprian, Ambroſe, Hierome & others: we alſo ſhall haue frequent occaſions to cite many other places.

CHAP. II. Purgatory proued by Reaſon grounded in Scripture.

1. AS it is a great Argument againſt Atheiſts who deny a God, rewarder of good & puniſher of euil, that all the world but they acknowledge ſuch a God: ſo it cānot but be a ſtrong argument againſt Proteſtants, who deny Purgatory, that all Heathens, Iewes, Turkes, and all ciuill nations do vſe Prayer for the dead. The reaſon why all agree ſo vniuerſally in this point, muſt needs be groūded in the light of naturall Reaſon; which as it teacheth, that there be ſome men very good, who deſerue nothing but reward, others very bad who deſerue nothing but puniſhment; ſo it teacheth, that there is a third kind of men, who with the good they do worthy of reward, do alſo ſome ill, worthy of ſome (though not eternall) puniſhment; & conſequently it will belong to higher Powers to giue theſe men due chaſtiſment: which as we ſee they eſcape often in this life, it muſt therfore be giuen them in the next. S. Austin thought this to be ſo manifeſt, that he ſaith in Euchir. c. 109. Jt is not to be denyed, but that the ſoules of thoſe who are departed, are much relieued by the pitty of their liuing friends, when either the Sacrifice of our Mediator is offered for them, or Almes are giuen in the Church, in their behalf; becauſe there is a certain state of life neither ſo good, but that they may haue need of theſe helps after death, nor yet ſo euill, but that theſe offices may profit them. And on the contrary, there is another state of men ſo good, that they need not this help, and of others ſo euill, that they cannot be helped by it when they are dead. Wherfore heere in this life all merit is gottē, wherby after this life a man may be relieued, or not.

2. The anſwer which Proteſtants vſe to make is very weake; for they ſay, that although ſome men liue ſo that they do not deſerue Hell, and yet liue not ſo well but they deſerue ſome puniſhment; yet theſe men, ſay they, ſhall not go to Purgatory, but by the onely vndergoing of the paines of death, they ſhall be ſufficiently puniſhed for their ſinnes. This anſwere for two reaſons is apparently falſe. Firſt for that the vndergoing of death, is a puniſhment due vnto all men for originall ſinne; For (ſaith S. Paul Rom. 5.) by one man ſinne entred into the world, and by ſinne death, and ſo vnto all men death did paſſe, euen vnto ſucking babes, who for no other cauſe vndergoe this puniſhment. Secondly we ſee the paines of death equally ſhared among the good and bad: and in the floud of Noë all mē ſuffered the ſame death of being drowned, & yet the ſinnes of many were moſt vnequall.

3. This proofe drawne from naturall Reaſon is exceedingly illuſtrated and confirmed by three principles certaine in holy Scripture. The firſt is, that there are ſome ſins only veniall, and not lyable to eternall torments, and yet lyable to ſome torments. That ſeruant (ſaith S. Luke cap. 22.) who knoweth the will of his Lord, and doth not according to his will, shall be beaten with many stripes: but he that knoweth it not, and doth things worthy of stripes, shall be beaten with few stripes. Hence it is euident, that there be ſome men who do things worthy of ſtripes, which they ſhall not eſcape, but yet they shall be beaten with few stripes. But if theſe ſtripes be to be layd on for all Eternity (as all ſtripes be, which are payd in hell) they will not be few; becauſe being euerlaſting, the number of thē will be without number: will any one call theſe ſtripes few? Or can any man perſwade himſelf, that a God, who is all mercy, will in this vnmercifull manner puniſh the ſpeaking of one idle word? yet Chriſt himſelfe ſaith, that we ſhall be accountable for euery idle word we ſpeake. Matth. 12. Wherefore we muſt be lyable to ſome puniſhmēt for euery idle word; ſo that if a man of full age conuerted from idolatry be baptized, and by and by after killed, before he commit any other ſinne then the ſpeaking of one idle word onely; ſhall this man be tormented for euer and euer, ſo long as God ſhall be God? And ſhall the Father of mercyes giue this vnmercifull ſentence? Doubtleſſe if any man can do a thing worthy of ſtripes, & for doing it deſerue only to be beaten with few ſtripes, this mā may hope for this mercy: but for greater thē this he cannot hope, ſeeing that Chriſt ſaith that ſome accoūt is to be giuen for that idle word. Some puniſhment therefore he muſt ſuffer, but not eternall, & conſequently not in hell, but in Purgatory for he muſt be beaten with few ſtripes, not with many, or euerlaſting ſtripes.

4. The ſecond Principle is taught vs in the Apocalips cap. 21. to wit, That nothing defyled ſhall enter into the kingdome of heauen: & conſequently a man defiled with one onely idle word, and ſo dying ſhall not enter into the Kingdome of heauen, vntill he be cleanſed in Purgatory-fyre; For, he who buildeth • tuble vpon the foundation shall be ſaued, yet ſo as by fyre, ſaith S. Paul 1. Cor. 3. But (ſaith S. Ambroſe) wheras S. Paul ſaith, yet ſo as by fyre, he sheweth indeed, that he shall be ſaued, but yet shall ſuffer the punishment of fyre; that being purged by fyre, he may be ſaued and not tormented for euer, as the Jnfidels are with euerlaſting fyre. Serm. 20. in Pſal. 118. Moſt agreeable to this doctrine be the words of our Sauiour: Be at agreemēt with thy Aduerſary betyme whilst thou art in the way with him, least perhaps thou be caſt into priſon: Amen, I ſay vnto thee, thou shalt not go out from thence, till thou repayest the last farthing. Matth. 5. That is, vntill thou ſhalt haue made ſatisfaction for euery one of thy leaſt ſins, according to the expoſitiō of S. Hierome, who telleth vs: This is that which he ſayth: Thou shalt not go out of priſon, vntill thou shalt pay, euen to thy little ſinnes. In c. 5. Matth.

5. The third Principle is, that although our ſins both mortall and veniall be forgiuen vs, whenſoeuer we are truly penitent for them; yet all the paine due to theſe our ſins, is not always forgiuen, togeather with the ſins. This may be demonſtrated by many examples in the Scripture. For breuity ſake I will ſpecify only two. The firſt it this: Originall ſinne is forgiuen vs by baptiſme, & yet the paines which are inflicted for originall ſinne, be not wholy taken away by baptiſme, but euen thoſe innocent infants, vnto whom by baptiſme original ſinne was forgiuen, do ſuffer the puniſhment of death due vnto them, for no other cauſe, but for that very originall ſinne, which was forgiuen them by baptiſme; for that, I ſay, they endure death: becauſe, by one man ſinne entred into the world, and by ſinne death, and ſo vnto all men (euen vnto innocents) death did paſſe. Rom. 5. The ſecond example is this: Dauid did ſo truly repent him of his ſinne of adultery & murther, that God told him by the Prophet Nathan: Our Lord hath taken away thy ſinne. 2. Reg. 12. Behold heere the ſinnes of Dauid forgiuen, and yet preſently God tels him: Neuertheleſſe, becauſe thou hast made the enemyes of the Lord to blaſpheme, for this thing the ſonne which is borne vnto thee dying, shall dye. Behold heere a puniſhment inflicted vpon Dauid, euen for this thing, for which God had pardoned him.

6. Out of this Principle it clearly followeth that there is a Purgatory. For ſeing that (as we haue proued) there remaineth many tymes ſome puniſhment due to the ſinne which is forgiuen; and ſeing that a man may dye before he hath ſuffered this puniſhment due by iuſtice vnto him; it doth neceſſarily follow that this puniſhment muſt be giuen him in the world to come: not in hell, becauſe the ſinne is forgiuen, but yet in the priſon of Purgatory, out of which he shall not goe, vntill he hath payd the last farthing.

7. But heere it may be demanded, how this doctrine agrees with the ſaying of God: When the wicked mā shall be conuerted from his impiety, I will not remember his iniquities. Ezech. 18. I anſwere, that God is ſaid not to remember them in his wrath & vengance, by remitting the eternal paine due vnto them. So he did not remember the ſinne of Dauid, but did take it away from him: yet neuertheleſſe, for this thing, he took from him, by an vntimely death, his ſonne, whoſe life he begged ſo earneſtly. The matter may fitly be declared by this ſimilitude. If a man ſhould owe me a milliō of pounds, & ſhould beg of me to forgiue the debt, I might be moſt truly ſaid to grant his requeſt, though I ſhould forgiue the debt on this conditiō, that he ſhould pay me only twenty ſhillings, as it were for a fine. Now we know our ſinnes be our debts: for one mortall ſinne only a man is lyable to euerlaſting torments; but if this man being truly penitent, beggeth pardon of this his ſinne, God is ſo mercifull that he will forgiue and forget it; yet withall he is ſo iuſt, that in place of it he will impoſe ſome ſmall fine, as I may ſay, though this fine be far ſmaller then twenty ſhillings in compariſon of a million of pounds; for one pound a million of times doubled will come to be a million: but a Purgatory, euen of a million of yeares, though it ſhould be neuer ſo often doubled or redoubled can neuer come to make a ſumme of yeares equall to the yeares contained in the Eternity of paines, due to this ſinne, before it was forgiuen. This I haue ſet downe at large, that all may ſee how mercifully God doth deale with vs, whē for one act of true pennance he exchangeth an Eternity of paines, into the temporall puniſhment of ſome yeares in Purgatory: for this cānot be but a great mercy, thogh this Purgatory were to laſt neuer ſo many yeares in number, becauſe the yeares of Eternity be without number.

CHAP. III. The firſt Motiue to pray for the Soules in Purgatory which is, The greatnes of the ſenſible Paines they ſuffer.

1. NAture doth teach vs, that the moſt forcible Eloquence to mooue compaſſion is that, which ſetteth forth the greatnes of our miſery. The miſeryes which theſe poore ſoules ſuffer are reduced to two. The one Paena ſenſus, which is the ſenſible paine they feele cauſed by the exceſſiue bitternes of their torments. The other is called Paena damni, which is that inexplicable anguiſh of mind and grief ariſing from the liuely apprehenſion of the loſſe of God, which for a tyme they are to ſuſtaine. To which we may add the long continuance of their torments. From theſe three we will draw the motiues, which (if they be well pondered) may make the hardeſt Pharao-like hart in the world to take ſome compaſſion on theſe poore ſoules.

2. The firſt Motiue then, is the greatnes of that ſenſible paine, cauſed by the exceſſiue ſharpnes of theſe torments. How great & how bitter the torments be, ſpeaking of that which hapneth for the moſt part, and not of that which ſometimes may happen to ſome few innocent Soules, (whoſe ſins were ſmall and whoſe pennance great) how great I ſay theſe torments be, ſpeaking of them as they are for the moſt part, may be ſhewed.

3. Firſt becauſe the torments of Purgatory exceed all euen the very greateſt tormēts of this life. S. Auſtin vpon thes words of S. Paul, but yet they shal be ſaued as by fyre, writeth thus in Pſal. 37. Becauſe S. Paul doth ſay that theſe men shall be ſaued by fyre, therfore this fyre is contemned: but ſurely although they shall be ſaued by it, yet this fyre is more grieuous then whatſoeuer a man can ſuffer in this life, albeit you know how great & how intolerable things men haue ſuffered or may ſuffer. And, l. de vera & falſa paenit. c. 18. the ſame S. Auſtin ſaith: This fyre, I tell you, though it be not euerlasting yet it is paſſing grieuous, for it doth far paſſe all paines that any man can ſuffer in this life; neuer was there yet found out ſo great a paine in flesh as that is, though Martyrs haue ſuffered strange torments, and many malefactors exceeding great punishments. Againe, the ſame holy Father maketh vs a very excellent & neceſſary exhortation out of this his ſo often deliuered doctrine. Some men (ſaith he) vſe to ſay, J care not greatly how long I ſtay in this paſſing fyre, ſeing that at last, I shall attaine to life euerlasting: But (alas) deare Brother, let no man ſay thus, becauſe this Purgatory fyre is more sharp, then any punishment which in this life can be ſeene, imagined, or felt. He that now will be loath to put one of his fingars into burning fyre, ought to feare the torment of that fyre.

4. Other holy Doctours haue had the like feeling of this matter. The great S. Gregory writeth thus, in 3. Pſal. paenit. I know that after this life ſome must be cleanſed by purging fire, and others muſt receaue ſentence of eternall dānation; but becauſe I eſteeme that purging fire, though it be tranſitory, to be more intollerable then all the tribulation that in this life can be ſuffered, I greatly feare to be purged in the wrath of tranſitory vengeance. And Venerable Bede, in eund. Pſal. affirmeth, That no torture either of martyrs, or malefactours can be compared with the paines of Purgatory.

5. Secondly, it is an opinion not improbable that the very leaſt torment in Purgatory doth ſurpaſſe the very greateſt in this world. Of this opinion is our learned S. Anſelme, who (in Elucidat.) ſpeaking of theſe torments ſaith: De quibus, minimum maius est quàm maximum, quod in hac. vita excogitari potest: of the which the leaſt is bigger then the biggeſt, which in this life can be deuiſed. Amongſt the Epiſtles of S. Austin there is one, which ſome thinke S. Cyril to haue written, in which there be theſe moſt fearfull words: There is not a man liuing who had not rather be tormented with all the paines and torments together, which all the mē in the world from Adam vntill this time haue ſuffered, then be for one day tormented with the least paine which is either in Hell or Purgatory. Epist. 206. Yea S. Thomas prince of the Deuines, doth proue this to be moſt true in 4. d. •• . J. 1. a. 2. becauſe there is not one in Purgatory, who during the time he is there, is not depriued of the ſight of God, & that for his owne fault. Now the ſuffering of this baniſhment culpably, is a paine greater then all the paines of the world are, or can be. Out of which diſcourſe it followes that there is not any one in Purgatory, who doth not euery inſtant that he is there ſuffer more then is or can be ſuffered in this world, though all myſeries ſhould meet in one. Others may be of a contrary opinion, but their opinion may be perhaps more contrary to truth.

6. Thirdly it is an opinion moſt commonly receaued amongſt the greateſt Deuines, that the tormēts of Purgatory for the time they laſt be as grieuous as the torments of Hell. The paines of Hell and Purgatory be of one greatnes, but thoſe of Hell expect no end, thoſe of Purgatory haue an end, ſayth the author of the Epiſtle which now we cited out of S. Auſtin. And Denys the Carthaſian is much of the ſame opiniō. l. de iud. anim. Theſe opiniōs I thought good to ſet downe, not as if they were articles of faith (for thē they were not opinions) but to the end we may ſee, what feeling theſe great Saints & Doctours of Gods Church haue had of this point. And I adde,

7. Fourthly, that reaſon it ſelfe enlightned by Faith doth conuince theſe torments to be exceeding great, becauſe theſe Soules though they be ſaued, yet are they ſaued, ſo as by fire. 1. Cor. 3. Now, of all the tormēts which can be ſuffered none is more painfull then thoſe of fire, and perhaps all the other torments which our world hath, can ſcarce ſo bitterly torture a poore creature, as it would be tortured, if it were poſſibly for it to be kept without conſuming in the midſt of the mercileſſe flames of a glaſſe-furnace, the fire of which would ſoone as it were penetrate it ſelfe with the very in moſt parts of that afflicted wretch; his bones would glow like red hoat bars of iron, his marrow would ſcorch him more fiercely then melted lead, his bloud would boyle more furiouſly then high-ſeething oyle, his nayles, his teeth, his griſſes, his very skull would be like plates of bright flaming braſſe all on burning fire. But alas! deare Brother, there be many differences betweene our hoateſt fire & the ſcorching flames of Purgatory. Our fire was created by God meerly for our comfort and commodity: that fire is made for no other end, then to afflict, paine, and torment thoſe guilty Soules. Our fire by being out of the proper ſphere, by being mingled with groſſer and duller elements, by cōtrary qualityes which be round about it, and the contrariety which it findeth in the very matter it feedeth on, hath the natiue force, actiuity, & fiercenes much abated. That fire hath not one of theſe hinderances, but exerciſeth continually in the higheſt degree all the force of natiue fury. In fine, our fire in compariſon of that fire, by holy Doctors, & namly by our worthy Countrey-man Syr Thomas More in the end of his rare worke called, The ſupplication of the Soule, is ſtyled, & eſteemed a kind of painted fire rather then true fire. Theſe conſiderations made the deuout S. Bernard break into theſe patheticall words: O would to God ſome man would now before hand prouide for my head abundance of water, and to my eyes a fountaine of teares, for ſo perhaps the burning fire would take no hould, where running teares had clenſed before. de 6. tribul. 16. & 55. in Cant

8. Two other cōſiderations may be added vnto theſe; the one is the cauſe why theſe torments are inflicted, which is the making of due ſatisfaction for ſinne, which thogh it be but veniall, yet being that it is an offence of God, is a thing ſo deteſtable, that it cānot be cōmitted either for the gayning of ten thouſand worlds, or the auoyding of the greateſt euill poſſible: becauſe the goodnes of God is not to be violated and diſpleaſed, his ſacred maieſty is not the leaſt to be diſhonoured (being that it is ſoueraigne and infinit) for the good of any inferior creature, that is, or may be. Wherfore the ſo light cō miſſion of ſo many veniall ſins as men daily & hourly commit, cannot be expiated but by puniſhmēt of a higher rank then we can imagin. And this is the reaſon why the learnedſt Doctors & holieſt Saints, who had moſt light of Gods greatnes, had alſo greateſt feeling of the paines due to euery litle offence of ſo infinit a Nature: and this is the reaſon why they, whoſe vnderſtaddings are either clouded with naturall ignorance, or obſcured with ſinfull affections, or wholy darkned with hereſy, are as dul in apprehending theſe paines, as they are blockiſh in framing a worthy conceit of Gods infinit goodnes and ſupreme Soueraingty.

9. The other thing heere conſiderable is, that the day of mercy ending with the day of our life, we are after to expect nothing els but iuſtice, and therfore our Sauiour doth verily ſay vnto vs, that we ſhal not go out of this priſon, vntill we haue payd the last farthing. Math. 5. Which is a terrible cōſideration if we haue a due feeling of our debts; whereunto what we are to ſay in the fifth Chapter, will exceedingly help. Neither can Proteſtants be ſcandalized at what hath heere bin ſaid, if they remember, that according vnto their faith, all ſins are mortall, and therefore deſerue euerlaſting paines.

10. Wel thē, theſe diſtreſſed ſoules ſuffering ſuch things as none who hath the hart of a man, could endure to ſee a dog ſuffer if he could eaſe him; and theſe ſoules being the ſoules of our Bretheren, the ſoules of Chriſts Bretheren, the ſoules which he loued ſo dearely, that he moſt ioyfull ſpent the very laſt drop of bloud in his body for their ſakes; how can we thus ſlight their complaints with a deafe eare. O if we were in this pittifull caſe, how hoatly ſhould we cite thoſe words of our Sauiour, that voice, that outery of nature her ſelfe: All that you would that men should do for you, do alſo for them. Matth. 7. Denis the Carthaſian relateth the words of one, who by diuine reuelation was admitted to ſee theſe torments, & indeed they be worth relating. God is my witnes (ſaith he) that if I did ſee any man, though this man had as cruelly, as man could, either miſuſed, tortured, or killed my deareſt friends, and had done me all the miſchiefe, which one man could do to another; yet if J did ſe this man condemned to ſuch paines as there (in Purgatory) I beheld, I would a thouſand times, if it could be done, ſuffer death for his deliuery. l. de iudic. Anim. art. 23. Such force hath this Conſideration liuely apprehēded.

CHAP. IV: The ſecond Motiue, drawne from the intolerable paines the ſoules ſuffer, by being banished from the ſight of God.

1. TO vnderſtand how great a paine it is to be baniſhed, though but for a time, from the face of God, is a thing wholy impoſſible, vntill we come to know, what an infinit good it is to poſſeſſe God, but we may haue ſome little ſcantling of it by theſe conſiderations.

2. The firſt Conſideration: All the ioy, pleaſure, dainties, riches, and honours of this world, yea and of a million of worlds, though they were a million of times more excellent then this world is, and all this ioy & happines were eternall; yet all this put togeather, and enioyed as perfectly as might be, is a thing no wayes cōparable to that happines which the poſſeſſion of God for one onely moment doth bring with it; ſo that to be depriued of this poſſeſſion, debarred of this happines, reſtrayned of this Bliſſe (when we are in an eſtate capable of it, & requiring it) is a miſery without all compariſon greater then ſhould be the loſſe of all the riches, honours, and pleaſures which the eternall poſſeſſion of a million of worlds, a million of times more pleaſant then our world could affoard. What griefe then muſt the loſſe of this good, cauſe in a ſoule that knoweth her loſſe?

3. The ſecond Conſideration. All the torments of this world though they were a thouſād times greater, ought according to right reaſon to be ioyfully ſuffered, if by the ſuffering of them altogether, we might be able to purchaſe the ſight of God but for one moment: for to ſee God is ſuch a good, that it would ſeeme cheape bought with all thoſe euills, his ſight being a good of a far higher order thē any euill can be an euill. Hence it followeth, that the ſuffering (though but for a moment) the loſſe of this good, is a miſery inconceptible. How cleare is this, and yet how litle vnderſtood?

4. The third Conſideration may be taken from the liuely & cleare manner with which theſe ſoules haue their whole mind and attention faſt bent both night and day vpon the greatnes of this their ſo infinit a loſſe. We know by experience, that in matter of paine, anguiſh, and miſery, nothing torments more thē wholy to giue our ſelues ouer, or rather to be carryed by the violence of them, to the cō tinuall conſideration of the bitternes of our afflictions. All other comforts which may be thought on, for the eaſe of thoſe deſolate Soules, are no more then inough to keep their mindes in a perfect patience amidſt a world of ſo great miſeryes.

5. The fourth Conſideratiō. The ſoules do moſt perfectly loue God, & they do penetrate, in a far perfecter manner then they could do in this life, the reaſons (which are all moſt forcible) mouing to loue that infinite Goodnes. Wherfore ſeing themſelues on the one ſide in an eſtate capable of enioying God, and on the other debarred of enioying him (whome they loue ſo affectionatly, that it is a death to be ſeparated frō him) their minds are as it were torne aſunder on the rack of loue. Loue (ſaith the Scripture Cant. 8.) is as stronge as death, and emulation as hard as hell, the torches of it be torches of fire & flames, many waters cannot quench it neyther can riuers ouerwhelme it &c. Euē in this world where we haue ſo little knowledge of God in our vnderſtanding, & where we follow this knowledge ſo faintly with our wils; ſome choice ſeruants of God ſuffer ſtrange things in this kind through the abſence of their beloued, though as yet they are not in an eſtate fit to enioy him. Father Baptista Sanctius of the Society of Ieſus, was one of theſe; For when he manifeſted his conſcience vnto his Superiour, he profeſſed he was really of opinion, that very griefe would kill him out of hand, if he ſhould come to know for certayne that his life ſhould be prolonged for the ſpace but of one whol day: ſo truly ſtrong as death was that loue which inflamed his heart to the enioying of his beloued. Ludou. de Ponte in vita P. Baltaſ. c. 17. Few can belieue, and fewer can vnderſtand this; but thoſe who indeed loue God, ſee it with their eyes. If the ruthefull moanes of ſuch true louers deſerue not compaſſion, there is no ſuch thing, as they call Mercy, in the world.

6. The fift Conſideration. Theſe ſoules know they are depriued of this infinit good (which they ſo ardently loue) for no other cauſe but their owne fault, their owne careleſſy committed ſinnes, ſinnes which did offend and affront this infinit goodnes, which now they loue ſo tenderly. And this it is which cutteth, as deep as the ſharpeſt edge of grief can cut into the ſofteſt heart which weepeth with teares of blood as oftē as it thinks (and it can neuer ceaſe from thinking) that it was not only a trifle which ſeparated it in this manner from God, but a wickednes abominable in his ſight, an offence of ſuch an Excellency, a contempt of ſuch a Maieſty, a diſpleaſure of ſuch a Goodnes, an ingratitude againſt ſuch a Benefactour. All this it is that goeth to their very heart, this all the powers of their Soules bewaile, and lament to the vttermoſt of their power, with teares which neither can nor will admit of comfort, vntill due ſatisfaction be made euen to the leaſt, and laſt farthing.

7. The ſixt and laſt Conſideration differeth in this from the former, that as thoſe ſoules are tormented with ſuch vnſpeakable grief whilſt they ponder the miſeries of this baniſhmēt for their owne offences as they are diſpleaſing to him whō they ſo purely loue; ſo they are alſo put on a new torture, when out of naturall loue vnto themſelues (which now well-ordered charity doth much increaſe) they attentiuely conſider and deeply penetrate what it is to be depriued of ſuch a good, ſuch a ioy, ſuch a bliſſe, for ſuch a ſmall, ſuch a no good, ſuch a miſchieuous euill as they ſinned for, a pleaſure ſo vaine, ſo ſhort, ſo vgly, ſo irrationall, and ſo pernicious to their ſoules, and yet (to vſe their language) ſuch was my folly (ah wretch, not only miſerable but mad) as to forgo euen ſuch a good, for ſuch a bare, ſuch a ſhamefull, ſuch a peſtiferous trifle as that was: ſo many degrees of glory which would haue made me ſo happy for all eternity, are wholly and irrecouerably loſt for a pure (ah moſt impure) nothing! How oftē was I inſpired to do this thing and yet &c. Theſe & far more miſerable then theſe be the anguiſhes of thoſe ſoules, far greater then eyther thoſe of Eſau ſelling his inheritance for a meſſe of potage, or thoſe of Adam for making away Paradiſe for the taſte of an apple, or any other this world euer had, or ſhall haue.

8. Summe vp now in thy mind all theſe conſiderations together, and thinke, in what a ſea of ſorrowes that heart muſt bee, into which day and night ſo great & ſo many flouds do vnlade their waues, and yet canſt thou not find in thy hart to affoard them ſome ſmall reliefe? He (ſaith S. John cap. 1.3.) who poſſeſseth the ſubstance of this world, and shall ſee his brother to haue neceſſity, and shutteth his bowels from him, how doth the Charity of God remaine in this man? He ſaith not, how doth the charity towards his neighbour but how doth the Charity of God remaine in him? And if thou whoſoeuer thou art, thus ſhutteſt thy bowels in a neceſſity, as extreme almoſt as a neceſſity can be, of thy owne and Chriſts brother, I am ſure that the charity of thy neighbour hath no place in thee: but as for charity towards God, it is not I, but S. Iohn, who doth as it were denying aske, how doth the charity of God remaine in thee?

CHAP. V. The third Motiue taken from the long time that theſe Paines do indure.

1. IF theſe paines were to be ended in a ſhort ſpace, our hard-hartednes might thē haue ſome excuſe: but (ſpeaking ſtil of what happeneth for the moſt part) it is a thing ſcarce to be doubted of, that they continue very long: for the holy Church is accuſtomed to keepe the Anniuerſaryes of thoſe who dyed a hundred, or two hundred yeares ago. Whēce it appeareth, that there is reaſon to feare that many haue a long ſtay in Purgatory. The learned Bellarmine l. 2. de gemit. columb. cap. 2. doth recount ſome hiſtories very authenticall (as he excellently proueth) out of which it appeareth that diuers ſoules are condemned to Purgatory euen till the day of Iudgement. And Tertullian, one of the ancienteſt fathers, ſpeaking of theſe paines of Purgatory ſaith, Thou shalt not depart perhaps vntill the day of thy Reſurrection. lib. de anima c. 17.

2. Now, if we require why God doth hould this manner of proceeding, in rather deteyning vs long time in our puniſhments, then in adding to the bitternes of our torments that which is taken out in length of time; we can deuiſe no other reaſon, then that our ſinnes haue deſerued this miſery alſo, and men would litle apprehend to ſuffer all that could be ſuffered in one moment, if the next moment they were to be eternally happy; and therefore God, who in his ſeuere iudgement had a mercifull regard to that which would worke moſt with our dull apprehenſions, did ordaine that (as S. Auguſtin ſpeaketh, hom. 15. ex. 50. hom.) Quanta fuerit peccati materia, tanta eſſet trā ſcunti mora; ſo great as the matter of our ſinnes ſhall haue bin, ſo long ſhould be the ſtay of our paſſage. The beſt way therfore to make vs haue ſome conceit of the long cō tinuance of theſe paines, is to ſee how great the matter vſes to be on which they feed; that is, what a kind of quantity the ſinnes of men vſe moſt commonly to amount vnto.

3. A little Arithmaticke will giue vs a great inſight in this matter. The iuſt man is ſaid to ſinne ſeuen times a day: wherfore we may eaſily allow thrice more a day to one of thoſe whom we call good and honeſt men, ſuch as the world hath but few of: ſuch a man therfore as this is, doth ſinne (venially) ten times a day, taking one day with another. The dayes in a whole yeare are three hundred ſixty fiue, wherefore he who euery day ſinneth ten times, muſt at the yeares end haue ſinned ten times as often as there be dayes in a yeare; which ſumme is eaſily found out by only putting one cypher to the number of the dayes in the yeare, which are 365. add now one cypher & we ſhall haue 3650. So that the ſinnes of this good man, euē in one yeare come to no leſſe, then three thouſand ſix hundred and fifty. But if this honeſt man ſhould liue euen in this good manner ten yeares, he ſhould at ten yeares end haue cō mitted the former ſumme ten times, becauſe he doth double it euery yeare, which ſūme alſo is eaſily had by adding one cypher to the former ſumme of 3650. which if we doe, we do find 36500. What a thing is this? An innocent man, not a man but a youth doth commit thirty ſix thouſand and fiue hundred ſinnes all in ten yeares; wherfore if the youth ſhould for ten yeares more continue this his vertuous courſe of life, he would double the ſinnes of his former life, and make them amount to ſeuenty three thouſand, before he came to be a middle aged man. O, ſaith S. Auguſtine, perhaps when thou doſt conſider a little ſinne a part, & by it ſelfe, thou doſt ſlight it; yet ſaith he, ſi comtemnis quando appendis, expaueſce quando numeras: Jf thou contemnest thy little ſinnes whē thou doſt weigh them; yet tremble when thou dost number them. in epist. Joan. tract. 1.

4. Let vs reflect now a little, before we go any further, what a kind of Purgatory this man, a mā not fully of midle age, a man very pious, a man who neuer committed one mortall ſinne, would be lyable vnto, if he ſhould dy at this age: for perhaps of thoſe ſeuenty three thouſand ſinnes, he hath not fully ſatisfyed for the odd three thouſand; or if he hath, he hath done more then moſt men vſe to doe: for of all miſeryes one of the greateſt is, that thoſe who ſinne moſt, haue leaſt care to ſatisfy for their ſinnes: now what a Purgatory thinke you, ſeuenty thouſand ſinnes will deſerue? Thy iudgments (O God) are a deep bottomles pit! Pſal. 35.

5. But why put we a caſe which ſo ſeldome happens? The ordinary courſe of men is to commit many and enormous mortall ſinnes, and veniall without all ſcruple, & conſequently without all number; yea many hould on this ſtraine vntill they come to be very old, & vnable by reaſon of their yeares, & vnwilling by reaſon of their ill habits to do any Pennance, and ſo they content thēſelues with ſpending ſome few houres to deplore and confeſſe thoſe ſinnes, which amount to far more thouſands, thē there be minutes in the houres which they ſpend in lamēting thē. Conſider now how vnſufficiently the grief of one minute is to cancel out all the paines due to a whole thouſand of ſinnes, and many of them very enormous.

6. There is alſo another thing in this reckoning to be much reflected on: that he, who ſhould haue but one only mortall ſinne, would be lyable after the forgiuenes of it, to a puniſhment far different (& God know's how far) from that which he is lyable vnto who hath only veniall ſinnes to ſatisfy for, though their number be exceeding great; for if one mortall ſinne before it be forgiuen, be lyable vnto an eternity of puniſhment, & moſt bitter puniſhment, & conſequently to ſuch a puniſhment, as all the veniall ſinnes a man can commit, would neuer deſerue the hundreth thouſand part of it; I will leaue it to a right valuing iudgement to eſteeme how much more paine God is like to impoſe vpon him who hath this one forgiuen mortall ſinne to ſatisfy for, then on him, who hath onely veniall ſinnes, and thoſe alſo forgiuen, to ſatisfy for, though the number of them ſhould be exceeding great. Well then, if one mortall ſinne bringeth with it ſuch a dreadfull Purgatory, how are they like to be dealt withall, who euery day run vpon the ſcore, & thus continue not for many dayes, but years together, during which time they being alwayes in ſinne neuer make ſatisfaction for the leaſt they commit. If holy Dauid ſaid, Pſal. 39. My iniquityes haue layd hold on me, J was not able to ſee them (they were ſo many,) for they were multiplyed aboue the hayres of my head; what may theſe men (who drinke vp iniquity like water, Iob. 15.) think of the multitude of their ſinnes, who perhaps haue a hundred for Dauids one? Such like conſiderations as theſe made the deuout S. Bouauēture cry out; I haue ſinned aboue the number of the ſands of the ſea. How then shall J number that which is without number? How shall I ſuffice when I shalbe inforced to pay my debt to the very last farthing? S. Bonau. in paruo bono.

7. But let vs marke a litle what ſatisfaction is vſually made by thoſe that ſtand in ſo great need of it. The ordinary wayes to ſatisfy be theſe, Faſting, Prayer, & Almeſdeeds, and ſometimes by Indulgences; and all theſe things muſt be done in the ſtate of Grace, in which theſe men are ſeldome long togeather, and therefore moſt of theſe workes (of which they doe ſo few) come wholy to be loſt: but when they are not thus caſt away, let vs ſee what they will come to. As for faſting, when it cannot be ſhifted of by any pretence, faſt they do, but God, knowes how many times they looſe, eyther the whole or the greater part of this good worke: for they haue ſo many inuentions to ſweetē their faſts with ſuch variety of dainty diſhes, that it is much to be feared, leaſt in place of ſatisfying for their old ſinnes, they commit new ſinnes of gluttony, which require a new ſatisfaction. Now for prayer it is cō monly performed by them with ſo many diſtractions, irreuerences, and other imperfections, that the world may ſeeme not to goe amiſſe if there be inough of their Prayers made ſo well that it may ſuffice to make due recompence for that which is made ſo ill. Almeſdeeds the poore cannot giue, & the rich will not, for they do liue & meane euer to liue, ſay what you will, at ſo high a rate, that they thinke they do a great matter, if they can get inough honeſtly to maintaine their brauery, & to diſcharge their debts: For as for paying the debts they owe to God they are reſolued that he ſhalbe payed laſt. Indulgences indeed are one of the great mercys of God, which in how great need we ſtand of, any man of iudgement will ſee clearly by this whole diſcours; but ſuch is eyther the infidelity, or ſtrange careleſneſſe of moſt men (eſpecially of ſuch as haue moſt need) that perhaps the groſſe neglect of them, may well be reckoned for one of the chief cauſes, why many broyle ſo long in the flames of Purgatory.

8. It is now high time to end this diſcourſe, and I humbly & earneſtly beſeech the reader to take ſō times into his conſideration the poynts mentioned, as well for his owne ſpirituall profit, as for relief of his poore brethrens ſoules burning in Purgatory-flames, & ſupplicating to his Charity for ſuccour: which if he do, I doubt not but he wilbe moued to compaſſion, and to a ſpeedy and liberall contribution of many ſatisfactory good works.

CHAP. VI. That for the loue we beare to God, we ought to be much moued to help the Soulet in Purgatory.

1. HItherto we haue only treated of ſuch Motiues as Charity towards our neighbour doth force vpō vs: Now we will paſſe to the motiues which pure Charity towards God doth preſent vnto vs; and afterwards we will come to thoſe motiues, which well-ordered Charity towards our ſelues doth offer vs. To our preſent purpoſe then: A Soule which is enamored on Perfection, and deſireth to pleaſe God in the higheſt manner, hath very many, and efficacious motiues to make her forward, to ayde the ſoules in Purgatory.

2. The firſt motiue: God is of an excellency, worth, and perfection ſo infinite, that he deſerueth all poſſible loue, and honour. This conſideratiō maketh vs caſt about to ſee how we may procure, that this Excellency may be more perfectly loued & glorified: wherfore cōſidering that on earth we know him ſo imperfectly, and loue him ſo couldly, and glorify him ſo meanly; we reſt little ſatisfied with all which can be done by vs on earth; and ſo we ſeeke yet further, and conſider how perfectly God is knowne by the bleſſed in heauen, how they loue that Goodneſſe, how they glorify that Maieſty. Hence we burne with an ardent deſire, that God may in this ſublime manner be more knowne, loued and honoured: & then marking that it is in our power to procure this, by obtaining the deliuery of ſome ſoule, or ſoules out of Purgatory, which, being freed frō thence by our meanes, would for euer and euer loue & honour God in that moſt perfect manner; we bend our ſelues wholy to procure the deliuerance of theſe ſoules out of pure loue to Almighty God.

3. The ſecond motiue. When we conſider our infinite obligations to God for his manifold benefits ſhowred down vpon vs, and being inflamed with a reſtleſſe deſire of ſhewing our ſelues truly gratefull, though wholy vnable, during the time of this mortall life, to thanke him as it is fitting; we vſe the beſt meanes we can deuiſe, to procure worthy thankes to be giuen him by ſome Soule, or Soules freed by our meanes, which both day and night may praiſe, extoll, & thanke this diuine Goodneſſe.

4. The third Motiue. When we conſider how great a Maieſty, how infinite a Goodneſſe, how great a benefactour we haue ſo often and ſo grieuouſly offended, we feele in our ſelues a ſtrong & working deſire of repayring this diſhonour done to that Maieſty, and cancelling our owne ingratitude, by the greateſt honour we can inuent to procure; and therfore we imploy cheerfully our beſt good deeds in working the releaſmēt of as many ſoules as we can, that by their perpetuall glorifying God, a perfecter recompence may be made for the diſhonour we haue done him.

5. The fourth Motiue is drawne out of the precedent put together, in this manner. God whoſe excellency is ſo great, whoſe goodneſſe ſo infinite, whoſe benefits ſo many fold, whom I am obliged to ſatisfy for ſo many and ſo great ſinnes: this God, I ſay, taketh all that is done vnto his brethren for his ſake, as gratefully as if it were done vnto himſelfe; as Chriſt hath taught vs in plaine words, As long as you haue done theſe thinges to any one of my Brethren, you haue done them vnto me. Matth. 25. How can I then hould my ſelfe from vſing any meanes, by which I may performe a thing as gratefull to my deare Lord, as if he had indured the exceſſiue torments of Purgatory, and I had releaſed him? My Hart is hard, but I muſt confeſſe that this conſideration doth make it yield, and if there were no argument but this, this alone might conuince all men.

CHAP. VII. That, by offering our actions for the Soules in Purgatory, we purchaſe many great Commodities for our ſelues, and ſuſtaine no Jncommodity.

1. TO make this title good I will ſhew, that by this Deuotion we do not merit leſſe but more. Secōdly, that thus our actions are not leſſe but more impetratory. Thirdly, that thus we do not leſſe, but more ſatisfy for our ſinnes. Fourthly, that thus we haue great hope to eſcape eyther all, or part of the paines of Purgatory. Fiftly, that thus we do nothing againſt Charity towards our ſelues; but that we ſhould do againſt the perfection of this Charity, if we ſhould not thus offer our actions for the ſoules in Purgatory. All theſe fiue points we will (by Gods grace) indeauour to make cleare in the next enſuing chapters, treating a part of euery one of them in order in a peculiar chapter; and that all which hereafter we are to ſay, may be better vnderſtood, we will ſpend this preſent Chapter in declaring how the buſines doth paſſe, when we offer any workes for the ſoules in Purgatory.

2. It is therfore moſt diligently to be noted, as the ground of all we are to ſay, that our vertuous actions may haue theſe three ſeuerall proprietyes together. They may be meritorious, they may be impetratory, they may be ſatisfactory. They are meritorious when they are good workes performed in the grace of God, hauing an eternall reward promiſed vnto thē. They are impetratory, for they do obtaine (beſides the crowne of iustice, which the iust iudge layeth vp for thē againſt the day of his coming. 2. Tim. 4) many other fauours beſtowed vpō them by the bountifull hād of our mercifull father: As for example, the life of our friend; as Dauid hoped to obtaine, when he prayed and wept, and fasted a faſt, & went in aſide, and lay vpon the ground. 2. Reg. 12. to beg the life of his ſonne: Or the conuerſion of others, as the prayer made by S. Stephen did obtaine of God the conuerſion of S. Paul. Act. 7. as S. Augustin teacheth; in fine, ask & you shall haue. Luc. 11. Our good workes alſo are ſatisfactory, eyther alwayes (as many excellent Deuines hold) or (as all hold) if they be workes of any labour, paine, or difficulty, as faſting, Prayer, and Almes-deeds; yea what good works are there, which our corrupted nature feeleth not difficulty in? Let vs ſee what foundation this ground of our diſcourſe hath in holy Scripture.

3. That our good workes are meritorious, is expreſly taught in the 6. of S. Matthew: and thoſe good workes are put by name, which make more for our purpoſe, to wit faſting, prayer & Almeſdeeds the reward of which works we are there ſaid to looſe, if we do thē publikly out of vanity; but if thou doeſt them in humble ſecrecy, Thy Father, who ſeeth thee in ſecret, will repay thee. And leaſt any man ſhould thinke, that only great workes ſhould be rewarded, our Sauiour in plaine tearmes doth tell vs, that he who giueth but a cup of cold water, ſhall not want his reward, if it be done for his ſake: & we may ſee how mindful our Lord is of his promlſe, for in the laſt iudgement day to thoſe, who ſhall haue done ſuch good workes as theſe are, he will ſay: Come you bleſſed of my Father poſſeſſe the kingdome prepared for you from the making of the world, for J was hungry, & you gaue me to eate, thirsty and you gaue me to drinke. Matth. 25. Marke how God doth giue them heauen for the doing of good workes. Poſſeſſe, ſaith he, the kingdome, for you gaue me to eate, to drinke &c. And ſomewhat before in the ſame Chapter: Becauſe thou wert faithfull ouer a few things J will place thee ouer many; enter into the ioy of thy Lord. Marke this cauſall, becauſe thou wert faithfull. This is the cauſe for which Chriſt ſaith, he giueth heauen. Let Luther, let Caluin, let thoſe who care for no good workes, name what other cauſe they pleaſe.

4. That our good Workes are impetratory, that is, haue vertue to mooue the liberality, goodneſſe, & mercy of God, to beſtow, in regard of them, the grant of many fauours, when by prayer they are offered vp for this end (for if they be not thus offered vp, as they are ioyned and applyed to this end by prayer, perhaps not any good workes at all are impetratory, excepting only prayer it ſelfe; & not all prayer, but ſuch as containeth ſome petition:) That, I ſay, good workes are impetratory, whē they are thus ioyned with prayer, is euidently prooued out of that faſt of Dauid, who with the Prayer made for his ſonnes life, ioyned alſo other workes of pennance, lying on the ground, faſting &c. For the child, ſaith he, whilst he did yet liue, I did faſt & weepe, but now ſeeing he is dead, why should I fast? 2. Reg. 12.

5. That our good workes are ſatisfactory, that is, that they (performed and dignified by Grace grāted through Chriſt his merits) haue vertue to cancell out ſin, and the paines due to ſin, is moſt cleare in Scripture; & Heretikes (if loathneſſe to make ſatisfaction for their ſinnes did not blind them) cannot but ſee it. Almeſdeeds free frō death: and Almeſ-deeds it is, which purgeth ſinne, and maketh vs find mercy, and life euerlasting. Tob. 12. Almeſ-deeds free from ſinne, and from death, and they do not ſuffer the ſoule to goe into darkneſſe. Tob. 4. Water quencheth the burning fier, and Almeſ-deeds reſiſt ſinne. Eccl. 3. In the eleauenth Chapter of S. Luke our Sauiour ſpeaking to the Scribes and Phariſes ſaith, that they shall be condemned in the day of iudgment; that the bloud of all the Prophets ſlaine from the beginning of the world, shall be required at their hands: and ſix times one after another he pronounceth Woe againſt them; & to thoſe vncleane men our Sauiour at the very ſame time ſaid: Neuertheleſſe, for that which remaineth giue Almes, and behold all things are made cleane vnto you, as ſinfull people as you are. Wherfore let my counſell pleaſe thee (it is the moſt excellēt counſell of the Prophet Daniel) redeeme thy ſinnes with Almeſ-deeds, and thy iniquityes with the workes of mercy. Dan. 4.

6. This being thus declared, it may eaſily be vnderſtood, how things do paſſe whē we offer vp any work for the ſoules in Purgatory. For firſt, the good worke thus offered vp is meritorious, and therfore we alwaies merit by it: neither can we giue this merit away, becauſe reward is only due, & Scripture promiſeth it to thoſe only, who ſhall haue done well; wherfore we looſe not the leaſt parcell of the merit of our good workes, if we do them for the ſoules in Purgatory, yea we much increaſe it, as ſhal be ſhewed. Secondly, the good worke thus offered is impetratory, that is, it is apt to mooue Gods mercy to graunt that fauour, for obtaining of which it is offered w •• as a happy death, peace among Chriſtians, the long and happy life of our noble King, or ſuch like things. Now the obtaining of all theſe requeſts is not the leaſt hindered, but very much (as we ſhall ſhew) furthered, though theſe workes, which we do, be giuen to the ſoules in Purgatory, and offered vp to God for the ſatisfaction of the paines due vnto their ſinnes not fully ſatisfied for. Thirdly and laſtly, this good worke, which we offer for the ſoules in Purgatory, is ſatisfactory, and according to this ſatisfactory vertue which it hath (& not as it is either meritorious or impetratory) we do commonly apply it to the ſoules in Purgatory, becauſe the thing which theſe poore ſoules ſtand moſt in need of, is making ſatisfaction for their ſins not fully ſatisfied for: which ſatisfaction we make in their behalfe, as holy Job did in behalfe of his ſonnes, when he offered daily ſacrifices for their ſinnes. How this is not againſt Charity towards our ſelues, ſhall be declared hereafter.

CHAP. VIII. That by offering our actions for the Soules in Purgatory, we do not merit leſſe, but more.

1. THat we do not merit leſſe, is euident out of the laſt Chapter: that we merit more then otherwiſe we ſhould haue done, if we had not applied theſe our actions to the ſoules in Purgatory, is taught by the Prince of Deuines S. Thomas l. 3. cont. Gentes c. 158. in theſe words: The affection of Charity in him who ſuffereth for his friend doth make his ſatisfaction more pleaſing to God, then if he had ſuffered for his owne ſelfe. And it is certaine out of holy Scripture, that Charity doth adde an exceeding worth and value to our leaſt actions; for only Charity it is, which maketh a cup of cold water giuen for Chriſts ſake, to be rewarded in the life to come. And only Charity it was, which made the poore widdows mite of greater price, then the richeſt guifts.

2. Now then all meriting hath for reward ſome higher degree of celeſtiall glory; which degree ſhould not haue bin purchaſed without that meritorious worke had bin done: ſo that if there be two men, who before were of equall merits, & the one of thē ſhould but giue a cup of cold water more for Chriſts ſake, then the other ſhould giue, this man for this ſo ſmall a good work, ſhould haue a higher degree of glory then the other, and conſequently he ſhould ſee God for all eternity more perfectly, and be for euer more happy then the other. So that if we did truly loue either God or our ſelues, we ſhould thinke all ſufferings whatſoeuer, euen thoſe of Purgatory, to be a ſmall price for the leaſt degree of glory, for indeed the leaſt is a good ſo great, that the ſuffering of neuer ſo long a Purgatory for purchaſing it, would not be ſo much as ſuffering a flea-bite to purchaſe the Empire of the whole world. It would make a man bleſſe himſelfe to ſee, how ſtarke mad men are in neglecting ſuch a good.

3. To our purpoſe thē, I ſay, that by applying our actions to the ſoules in Purgatory we do merit more, then if we had not applyed them to this end; and not onely more, but very much more: and therefore though we did ſuſtayne other many, and great inconueniences, yet they were all to be accounted as nothing in compariſon of theſe ineſtimable treaſures of merit, which by this deuotion we purchaſe. The cauſes which make this act of ſo high merit, may be many, for as we haue ſhewed in the ſixt chapter, this deuotion may be a worke of moſt ſingular Charity, moſt admirable Gratitude, moſt rare Contrition, moſt tender loue towards our Lord & Sauiour. But that which in a particular manner doth rayſe the worth of this actiō, is the moſt ardent charity, and pious mercy towards our Neighbour, which here is ſo reſplendāt, that it doth containe, and ſurpaſſe all and euery one of thoſe works of mercy which our Sauiour eſteems ſo dearly, that vnto them by name he ſhall giue the eternall poſſeſſion of heauen, when he ſhall come to iudge. For he ſhall ſay vnto thoſe who ſtand at the right and: Come yee bleſsed of my Father and poſſeſſe the kingdome prepared for you from the making of the world, for J was hungry and you gaue me to eate, I was thirſty and you gaue me to drinke, a pilgrime and you entertained me, naked & you cloathed me, ſick and you did viſit me, impriſoned and you came vnto me. Matth. 25. This act, I ſay, both conteyneth, & ſurpaſſeth all thoſe works put togeather. For who relieueth a ſoule in Purgatory, though he giueth not a peece of bread to the hungry, yet he giueth the food of life & bread of Angels to one, who was tormented worſe then death with the hunger of it. He giueth not a cup of cold water to the thirſty, but he giueth the fountaine of liuing water, which runneth into life euerlaſting, vnto him, whoſe thirſt of it was ſo intollerable, that no paine in the world can be compared to it. He doth not lodge a poore harbourles pilgrime in a barne for a night, but for the whole long day of eternity, he lodgeth in the heauenly manſions, a poore ſoule, which wandred from this her home euer ſince her creation. He giueth not a few caſt-of rags to cloath the naked, but he giueth the marriage garment vnto him, who for want of it was caſt for a time into outward darknes. He doth not giue a comfortable viſit vnto one who lyeth ſicke of a burning feauer; but him, who burneth with Purgatory flames, he carrieth to viſit for euer God, and his Angels. In fine, he doth not goe to the impriſoned to afford them ſome ſmal aſſiſtance, but he bringeth one out of the fiery dungeon of Purgatory into the liberty of the children of God.

4. Another cauſe there is, which doth wonderfully exagerate the worth of all theſe things, which followeth in the aboue cited Scripture. For when the Bleſſed ſhall ſay: Lord when haue we ſeene thee hungry, & fed thee? our Lord ſhall anſwere them: Verily I ſay vnto you, as long as you haue done any of theſe things to one of theſe my least brethrē, you haue done them vnto me. O what reward ſhall be haue of ſo liberall a maieſty, who hath done ſo gratefull a ſeruice, as the very freeing of Chriſt himſelfe from Purgatory (if ſo he could be liable vnto it) would be.

5. The cauſe which may make the merit of this act to amount to an inconceptible greatnes, is this, that thoſe who are truly deuoted to aſſiſt theſe ſoules, receiue daily ſuch copious ſhowers of diuine graces, that, if they be not very backward in correſponding vnto them, they muſt needs go on daily increaſing the treaſures of their merits? For though many doubt, whether the ſoules whilſt they remaine in Purgatory do pray for him by name who doth pray for them (becauſe they not ſeeing God, cannot know who they are who pray for them) yet there ſeemes to be all reaſon that they ſhould make in a generall māner inceſſant prayer to Almighty God to bleſſe all thoſe, who ſhall pray for them; for this opinion is both pious and probable, as Snares ſaith, lib. 1. de orat. c. 2. And Denis the Carthuſian recounteth, how that in a diuine reuelation, theſe words by a ſeruant of God were heard to be vttered with the common voyce of the ſoules in Purgatory: O Lord God grant, out of thy incomprehenſible power, a hundred fold reward to all thoſe in the world who with their prayers do help vs, and lift vs vp towards the light of thy deity. (de indic. anim. circa finem.) Howſoeuer, no man can doubt, but whē they come to heauen, they will both day & night, as efficaciouſly as they can recommend vnto Almighty God the neceſſityes of all thoſe, who were ſo charitable vnto them, as to obtaine their deliuery out of their horrible tormēts, and to purchaſe for them the light of God, whome to ſee one moment ſooner, they know now what a good it is.

6. What gratefull hart then, can euer forget ſuch a benefactour, eſpecially when without any labour at all, yea with greateſt pleaſure & content, he can abūdantly requite his charity. Ingratitude is a vice, & hath no place in heauē. More gratfull therfore queſtionles will theſe ſoules be, moſt gratfull will be all their friends, acquaintance, & kindred, their Angel-guardians, and Patrons, yea all the whole Court of heauen; ſeeing that there is that perfect charity amongſt the Bleſſed, that euery one of them is no leſſe glad of his neighbours good, then he is of his owne: & this action is incomparably more gratfull vnto them, in regard that the honour of the diuine Maieſty is much increaſed, and our Bleſſed Sauiour ſo ſingularly pleaſed by it, that it is as acceptable vnto him, as if he himſelfe in perſon had bin the party deliuered from the paines of Purgatory, and brought to a more ſpeedy fruition of eternall beatitude. O my deare brother, depriue not theſe poore ſoules, of this reliefe, thy ſelfe of theſe merits, the whole Court of heauē of this ioy, Chriſt of this comfort, God of this honour.

CHAP. IX. That our actions offered vp for the ſoules in Purgatory, are not leſſe, but more impetratory of other fauours.

1. FIRST I muſt intreat my Reader to call to mind that, which in the laſt Chapter but one hath bin ſaid cō cerning the impetratory vertue of our actions, which being applyed to the ſoules in Purgatory according to their ſatisfactory vertue only, reteyne notwithſtanding the ſelfe ſame vertue to impetrate, which they ſhould haue had, thogh they had not bin thus applyed for as I ſatisfy for my ſins by that very Prayer, by which I beg my daily bread, and the obtaining of this petition, is nothing hindered by this ſatisfaction; ſo the worke which ſatisfieth for the ſins of others, doth not become leſſe apt to mooue the Goodnes of God to the graunt of any fauour, for obteyning of which, this worke may alſo be offered. Wherefore they are in an errour, who thinke that they muſt caſt all other deuotions aſide, and neither pray for themſelues, nor for their frends, nor for their owne priuat, or the publike neceſſityes, if they follow our aduice in praying, faſting, giuing almes, & offering vp all their other good works for the ſoules in Purgatory; whereas all theſe things may be performed without the leaſt hinderance to the obtaining of any thing they cā requeſt: for theſe works only, as they are ſatisfactory, may be applyed for the reliefe of theſe ſoules, and as they are impetratory, they may be offered vp for the obteyning of what we pleaſe.

2. True it is, that ſometyms the very thing, which we do deſire, & petition in our prayers, is the reliefe of the ſoules in Purgatory, & we do actually craue, intreat, and beg for this; and vnto this our ſo earneſt requeſt we do ioyne other works of faſting, almeſdeeds &c. to moue the mercy of God to heare graciouſly this our petitiō; & then we need not wonder if our prayers, as they are impetratory, do not impetrate for vs other fauours, for we neuer did demand them: ſo when I pray for the health of my Father, this prayer of mine doth not impetrate the health of my mother: and euen as, when I pray for both the health of my Father and of my Mother, this prayer of mine is not ſo efficacious to obtaine the health of my Father, as it would haue bin, if it had bin made for that end onely and no other: ſo I pray for other things, and alſo for the ſoules in Purgatory, this prayer of mine is not perhaps ſo efficacious to obtain thoſe other things, as it would haue bin, if it had bin made for thoſe only, and for nothing els. I did ſay (perhaps) for there be many reaſons (as we ſhall ſee preſently) for which Prayer, thus made, becommeth very efficacious for the obtaining thoſe other requeſtes, which I deſire to haue granted, & which perhaps may further the grant of them, far more then praying for them alone would do.

3. But for the preſent, let vs ſuppoſe that ſuch a prayer is leſſe effectuall for obtaining of other things; yet this ought not to make men more backward to pray for the ſoules in Purgatory; for ſhall I neuer pray for my Mother, becauſe by the ſame prayer I obtaine ſome what leſſe for my Father, then I ſhould haue done, if I had prayed for him only? In the choice of thes intentions, for which we pray, we muſt regard many things, as the greater glory of God, the neceſſity of our Neighbour, our owne ſpirituall aduancement, the common good of the Church, and the like. Now perhaps all things well conſidered, there will ſcarce be found any one thinge, which ought ſo dearly to be commended to our deuotions as praying for the dead, in the which, among other thinges, there is alſo this to be noted, that as S. Thomas ſaith, in ſuppl. 3. p. q. 21. a. 5. God doth rather accept of prayers for the dead then for the liuing becauſe they not being able, as the liuing are, to help themſelues, do more stand in need of the help of others. To the which we may ad a worthy cō ſideration of S. Denis, that famous diſciple of S. Paul (de Eccl. Hier. c. 7. p. 5.) to wit, that when we pray for the liuing, our prayer many times, as it is impetratory, obtaineth nothing at all, becauſe the thing we pray for is not conuenient to be granted, or becauſe (to vſe his example) the ſins of thoſe we pray for, do hinder this effect: as the ſins of Saul did hinder that the prayers of Samuel could not be heard in his behalf, 1. Reg. 15.16. This in praying for the dead doth neuer take place, for thoſe who are departed in Gods grace, as S. Augustine, in Enchir. c. 100. teacheth, deſerued whilst they liued, that theſe helps of prayers might profit them after their death.

4. Let vs come now to the reaſōs for which (as I began to infinuate) our prayers are far more impetratory when we remember the dead in them, then when we omit this charitable remembrance. The firſt reaſon is, becauſe this praying for the dead, is an act of mercy ſo excellent, that it doth in a ſuper-eminent manner containe and ſurpaſſe all the corporall deeds of mercy put together, as hath bin demonſtrated. Now, there is no more efficacious meanes to ſtir vp the mercy and liberality of God towards vs, then the exerciſe of works of mercy and liberality: For as our Sauiour ſaith Math. 6. Bleſſed be the mercifull, becauſe they shall obtaine mercy. And againe, Marc. 4. In what meaſure you shall meaſure vnto others, it shall be meaſured back to goe againe, (& adijcietur vobis) and meaſured back with great increaſe. Will you know with how great? S. Luke telleth you: A good meaſure, a heaped meaſure, a meaſure preſſed downe, & running ouer they shall giue into your boſome. Luc. 6. With what words could the largneſſe of this meaſure haue bin more fully ſet forth? And indeed of ſo good a God we could expect no other: far be it from him that our liberality ſhould rather ſhut, thē open his hands. His deeds will euer prooue his ſaying true: Giue, & it shall be giuen vnto you, in the meaſure declared vnto you, in this very place.

5. And we may be the more confident of this particuler act, becauſe our Sauiour taketh it as done vnto himſelfe; and therefore doubtles as thoſe ſoules, which we haue deliuered, cannot but be moſt ready to further any iuſt petition, which we ſhall make ſo our deare Lord, who counteth himſelfe to be the perſon releaſed, will neuer be wā ting in the furtherance of whatſoeuer we ſhall piouſly deſire. Now, to haue his good word ſo ſure on our ſide, muſt needs be of greater cōſequence for obtaining any reaſonable fauour, then any thing we can deuiſe. And as far as my capacity can reach, I cannot conceiue in what māner we may more efficaciouſly compaſſe the grant of al our moſt important requeſts, then by thus obliging (as I may ſay) Chriſt our Lord to ſpeake in our behalfe with that earneſtnes, which we may imagin thoſe ſoules to vſe whom we haue relieued.

6. The R. F. Alexis de Salo writeth thus of himſelfe, Part. 1. §. 2. One of my particuler denotions is, whenſoeuer I deſire to obtaine any fauour for my ſelfe, or any other, to ſay ſome few prayers for the dead; and J aſſure you, J haue experienced in my ſelfe & others, strange effects. Many haue found and ſtill do find wonderfull fauours in their iourneys by offering the labour of that dayes trauell, or doing ſome other good work for the ſoules in Purgatory, ſo that in ſome places this is very commonly practiſed; and many ſuch like deuotions are of more admirable effect then men will eaſily belieue.

7. A further reaſon why our prayers, when we remember the ſoules of Purgatory in them, do become of far greater efficacy to obtaine our requeſts, is this: Becauſe (as hath bin inſinuated) this prayer, though of it ſelfe it hath not this greater efficacy, yet what it wanteth of it ſelfe, it procureth to be far more effectually performed by the help of thoſe voices, which it winneth, amonge which the firſt place is to be giuen to the Word incarnate, whoſe words cannot but be heard: I did know, that thou dost alwayes heare me, ſaith this our Lord Joan. 9. The voices alſo of Heauens whole Court cannot but ioyne with the Word, both becauſe their affections are vnited with an inſeparable true-louers-knot, & becauſe there is not one in heauen, who thinketh not himſelfe to haue particuler intereſt in the furtherance of this cauſe; for all that Bleſſed manſion loue the ſoule releaſed, euē as they loue their owne ſoules, and therfore (as a graue Doctor ſaith) they all reioyce at the felicity of euery one of their Bretheren, as much as at their owne. (Hugo l. 4. de anim. c. 15.) and conſequently all and euery one of them will be in a manner as forward to aſſiſt vs, as thoſe ſoules will be, who were releaſed by our prayers. And who cā expreſſe how ready theſe ſoules releaſed, or releiued by vs, are to help vs in all occurences? Tell me now, what meanes can you inuent more efficacious to make, in a mā ner, ſure whatſoeuer you requeſt?

CHAP. X. That by offering our Actions for the Soules in Purgatory, we do not leſſe, but more ſatisfy for our owne Sinnes.

1. NOw we come to that point, which onely hath difficulty in this matter; for it may ſeeme clear that when we giue away to others the fruits of our owne ſatisfaction, we cannot enioy theſe fruits our ſelues, no more then we can pay our debts with the ſame mony which we pay for the debts of our frēds. This difficulty is very ſolidly anſwered by ſaying that, which is moſt true, to wit, that to pray for, and aſſiſt the ſoules in Purgatory is an act ſo highly meritorious of grace and glory, an act ſo impetratory of ſuch things as may be eternally beneficial to our owne ſoules that the loſſe of the fruit of our ſatisfactions is nothing to be valued in regard of the gaine, which we purchaſe, as may appeare by what hath bin ſaid before Cap. 8. nu. 2. A ſecond, and ſufficient anſwere might be, that this loſſe may fully be repayred by the gayning of Indulgēces for our ſelues. So though I cannot pay my owne debts with the ſame mony which I pay out for the debts of my friends, yet I may by fauour, procure a releaſment of my owne debts, and ſo be as free from them, as if I had payd them with that mony, which I liberally layd out to diſcharge my frends debt. That ſuch fauours or Indulgences may be obtayned, we will proue at large Chap. 14.

2. But theſe two Anſwers being for the preſent let paſſe, I intend to make good the title of this Chapter, and to ſhew that this deuotion is a rare kind of ſatisfaction. For vnderſtanding of which it is much to be noted, that when we do any good worke for the ſoules in Purgatory, for example when we faſt or pray, or giue almes for them, we haue ſuch a kind of act, as this is, J do offer this Faſt, this Prayer, this Almes, for ſuch a ſoule, or ſoules in Purgatory. The thing therefore which we giue away, is only ſuch a faſt, prayer, or almes, and of the fruit of this worke as it is ſatisfactory, we wholy depriue our ſelues, & conſequently as it is ſatisfactory, it maketh no ſatisfactiō for our ſinnes, but only for their ſins for whom we did offer it: yet that act, by which I, offering this Faſt for another, depriue my ſelfe of the fruit therof, redoūdeth wholy to my profit: neyther doth any part of it benefit any one, but my ſelfe. Now I affirme that with this act, by which with ſo great charity to God & my neighbour, I giue away this faſt, this almes, this prayer, I do both ſatisfy for my ſinnes, and ſatisfy in no meane manner, but in a manner far more excellent then is ordinarily conceaued.

3. For firſt this is an act moſt meritorious, & conſequētly moſt ſatiſfactory. For as the learned Vaſquez teacheth 2. p. q. 94. dub. 5. n. 3. Euery good worke for the ſelf ſame cauſe for which it doth deſerue to be rewarded in heauen, deſerueth alſo freedom from ſuch impediments as may hinder the enioying of this reward, ſuch an impediment as the being in Purgatory would be. Moreouer, the more that we by our good deeds do endeare our ſelues to the diuine Maieſty, the more we do recompence any former diſpleaſure done vnto him. Gratefull ſeruices cannot but aboliſh old offences. Hence alſo Deuines of prime note do auerre, that all good acts are in the ſelfe ſame degree ſatisfactory, in which they are meritorious. So ſaith Victoria, Soto, Ledeſma &c. Now, we haue demonſtrated that this act is in a very high degree meritorious, & therfore by conſequence it muſt be in a very high degree ſatisfactory.

4. But let vs conſider a little more this act by it ſelfe: Firſt it cannot but be hard and laborious to corrupted nature to be willing to faſt for another, pray for another, giue almes for another: and if this be not very difficult, why do you hold back ſo much, ſeing it may be ſo beneficiall vnto you: If you find no difficulty, becauſe your Charity towards your neighbour is ſuch, that with ioy you can do all theſe things for his ſake; this pious diſpoſition of yours, doth not leſſen, but increaſe the ſatisfactory vertue of this act. For as excellently S. Thomas, in ſuppl. q. 15. a. 1. The leſſening of the payne which proceeds from the readines of the will cauſed by Charity, doth not diminish, but increaſe the efficacy of our ſatisfaction.

5. Againe, this is an act of rare Charity towards God, whoſe glory we aduance by thus procuring the increaſe of his honour done to him in heauen by the ſoules we releaſe, and towards our Neighbour, to whō we procure the greateſt good that may be. Now (as Konincke ſaith, de Sacram. diſp. 10. de ſatisf. dub. 4.) Not a few, but all Deuines do teach, that by an act of charity produced with neuer ſo much eaſe and delight, a man may ſatisfy for all the paines he hath deſerued. The Scripture telleth vs as much: Many ſinnes are forgiuen her, becauſe she hath loued much. Luc. 7. Aboue all things hauing continuall mutuall charity among your ſelues, becauſe charity doth couer the multitude of ſinnes. 1. Pet. 4. And if this be not inough, Charity doth couer all our ſinnes. Prou. 10.

6. Laſtly this act is one of the chiefeſt deeds of mercy, ſurpaſſing all the works of corporall mercy put togeather, and therefore queſtionleſſe it is an act moſt highly ſatisfactory: for if of all corporall Almes it be written, that they free from ſinne and death, and do not ſuffer the ſoule to go into darknes, Tob. 4. That they reſist ſin as water doth the burning fire. Eccl. 3. That if you giue almes all shalbe clean vnto you. Luc. 11. What ſhall we thinke of this ſpirituall almes, by which heauen is giuen, and purgatory paines forgiuen to a poore ſoule, made of a moſt pittifull priſoner, a moſt glorious Saint. What a worke of mercy is this? Of the works of mercy in generall S. Thomas ſayth. 2.2. q. 3. a. 2. The works of ſpirituall mercy are ſo much more excellent then the works of corporall mercy, by how much the ſoule is more noble then the body. By this it appeareth that all thoſe who exerciſe theſe works of charity & ſpirituall mercy frequently (as all do who do much for the ſoules in Purgatory) are ſo far from depriuing themſelues of all ſatisfaction, that as often as they giue their ſatisfactory works away, they heap vp great treaſures of ſatisfaction: ſo that heere that which the Scripture ſayth in the Prouerbs, is perfectly verifyed: Some men diuide to others their owne riches, and become the richer therby. Prou. 24.

CHAP. XI. That by offering our Actions for the Soules in Purgatory, we haue great hope of eſcaping eyther all, or a good part of Purgatory.

1. THE proofe of this title may be in part drawne out of the precedent chapters, for this act being ſo eminent if we regard merit, and ſo effectuall if we regard impetration, may with good groūd be thought partly to deſerue as it is meritorious, partly to obtaine by way of fauour as it is impetratory, that our mercifull Lord ſhould deale more mildely, then the ordinary courſe of iuſtice exacts, with all thoſe who haue both made a moſt noble kind of ſatisfaction for their owne ſinnes, and haue with a moſt heroicall charity, done many worthy actiōs to ſatisfy for the ſinnes of others: neyther be there wanting many conuenient reaſons to perſwade vs to haue this honorable conceit of the diuine goodnes.

2. The holy Scripture it ſelfe giues vs good ground to build this opinion. Charity doth couer the multitude of ſinnes. 1. Pet. 4. And yet more clearly: Charity doth couer all our ſinnes. Prou. 10. And what Charity more eminent then this: Almes free from ſinne, and from death, and permit not the ſoule to go into darknes? Tob. 4. Giue almes, and all shall be clean vnto you. Luc. 11. Now if theſe prerogatiues be to be granted to almes deeds, when they are plentiful (which I add becauſe S. Chryſoſtome ſayth, Non dare, ſed copioſè dare, eleemoſyna est: Not to giue, but to giue plentifully, is an almeeſdeed) if I ſay almeſdeeds be thus priuiledged, being a meere worke of mercy corporall; what ſhall we thinke of this almes ſo incōparably ſurpaſſing all corporall works of mercy, for it relieueth a greater miſery then any corporall neceſſity can be, and it beſtoweth a gift no leſſe then the poſſeſſion of God himſelfe? Shall ſuch an almes permit the giuer of it to go into darknes? Now this almes alſo will make all cleare: for, He who giueth to the poore shall not want. Prou. 27. He ſhall not ſuſtaine this neceſſity the moſt grieuous a poore ſoule can be in, becauſe as holy Dauid ſaith Pſal. 40. Bleſſed is he who vnderſtandeth concerning the poore and needy, in the euill day our Lord will deliuer him. He ſhall be deliuered in that day which to others is ſo euill.

3. And indeed how can we thinke otherwiſe, for be not theſe our Sauiours words: As long as you haue done theſe things vnto any one of my Bretheren, you haue done them vnto me? Now if our Sauiour taketh the deliuery of the Soules of his bretheren as gratefully as if his owne ſoule had bin freed from Purgatory; what ſhadow of likelyhood is there, that he will not procure the deliuery of him whom he acknowledgeth to haue bin his owne deliuerer? who of vs can haue the heart (and our harts are hard inough) yet who of vs can haue the hart, to let him lye roſting in Purgatory flames, who hath freed vs from this miſery, eſpecially if we could effect his releaſment as eaſily as our Sauiour can worke ours, euen without breach of the very rigor of iuſtice, to wit, by offering in our behalfe his ſuperabundant ſatisfactions for the ſupply of ſuch ſatisfaction as we ſtand in need of, that is, to beſtow for his own ſake a Plenary Indulgence vpon vs, which though it be a fauour extraordinary, yet the motiue to grant it beareth proportion with ſuch a grant; and to him who hath ſhewed ſo extraordinary charity, liberality, and mercy, it ought not to ſeeme ſtrange, if extraordinary charity, liberality, & mercy be ſhewed by him whoſe bowels are made all of Charity, bounty, and compaſſion: for if in puniſhing God obſerueth this rule: By what things a man ſinneth by the ſame alſo he is tormented. Sap. 11. As he hath done, ſo it shall be done vnto him. He shall reſtore ſoule for ſoule, eye for eye. Leuit. 29. May we not iuſtly thinke, that in matter of fauour he doth ſhew greateſt mercy to him, who hath ſhewed greateſt mercy to others? what other ſenſe haue thoſe words, Matth. 5. Bleſſed be the mercifull, for they shall obtaine mercy? Wherfore, As he hath done, it shall be done vnto him. As he hath offered his ſatisfactions for the releaſment of the Soules of Chriſts bretheren, ſo Chriſt will offer vp his ſuperabundant ſatisfaction for the releaſment of his Soule, Soule for Soule shall be repayed to him, ranſom for ranſom. As he hath freed others ſo he ſhal be freed himſelfe.

4. We muſt not heere ouerſlip in a curſory manner that euidēt text of Scripture, which doth almoſt demonſtrate that which we haue ſaid, Giue and it shalbe giuen vnto you: but marke well in what meaſure. A good meaſure, a heaped meaſure, a meaſure preſſed downe, and running ouer, they shall giue into your boſome. Luc. 6. The thing which we did giue, was the fruits of our ſatisfactiōs for ſupply of our Brethrēs want, by which guift he was releaſed. Wherfore that our Lord may returne vs equall meaſure, as great wants of ours muſt be ſupplyed by the fruits of his ſuperabundāt ſatisfactions, but that this meaſure be a heaped vp, a preſſed downe, and running ouer meaſure, we may expect to be in that ouer liberall manner, made partakers of Chriſts ſatisfactions, that by them our debts being to the laſt farthing wholy diſcharged, we may paſſe without impedimēt to the reward of our charity.

5. To all theſe ſo well grounded reaſons we will add for a concluſion the certaine aſſiſtance which infallibly in this our neceſſity will be affoarded vs, by all thoſe whom we haue either releaſed or relieued, and not only all theſe happy ſoules, but alſo all, and euery one of their bleſſed kindred, Angel-guardians, Patrons &c. will fauour vs in our death, to requite the fauour by which we obliged them in our life: ſo that many of the Saints by their glorious interceſſions, & ſome by offering vp for vs their ſuperabundant ſatisfactions, will ſo preuayle with the mercy of God, that we need not much feare, all helps being put togeather, to be long left forlorn in the flames of Purgatory.

6. And leaſt perhaps this feare might haue ſome little place left in any mans hart, it hath pleaſed the diuine goodnes by word of mouth to confirme all we haue ſaid. S. Gertrude was one of the moſt renowned Saints for vertue, and one of the moſt wonderfull Saints for the miraculous fauours which daily were done vnto her, that the Church hath had. This bleſſed Saint (as Denis the Carthuſian relateth) did with an admirable affection, giue all, and euery of her actions wholy vnto the ſoules in Purgatory, not reſeruing for herſelfe the leaſt fruit of her ſatisfactions. Cōming therfore to dy ſhe began not a litle to be afflicted in mind for feare, leaſt that hauing many ſinnes to ſatisfy for, and hauing left herſelf deſtitute of all her ſatisfactory workes, ſhe might be lyable to grieuous puniſhments. But Chriſt himſelfe did vouchſafe to comfort her with theſe words: That thou mayst vnderstand how gratefull that charity of thine hath bin vnto me, which thou didst shew towards the ſoules, I do euen now forgiue thee all thoſe paines which thou shouldeſt haue ſuffered. And J who for one haue promiſed a hundredfold, will now shew my liberality, and I will heap vp glory vpon thee.

7. This comfort may they expect who haue ſhewed the like mercy towards the ſoules of their brethren: but thoſe who haue ſlighted this deuotiō as ſuperſtitious, or fit only for old wiues, may iuſtly feare to haue thoſe dreadfull words ſpoken vnto them: Justice without mercy to him, who hath not done mercy. Iac. 2.

CHAP. XII. That it is not against charity to our ſelues to offer our Actions for the ſoules in Purgatory but it is rather against it, not to offer them.

1. THE common and the only obiectiō which any Catholike can make againſt this liberality towards the ſoules in Purgatory is this: That though our prayers, or other good works, offered vp to God for the ſoules in Purgatory, be equally, or rather more, both meritorious and impetratory then otherwiſe they wold haue bin; yet it cannot be denyed, but that they do not ſatisfy for our owne ſinnes: which ſeing that they be many and great, the paines due vnto them wilbe exceſſiue; and therfore if our Charity were well ordered, we would not ſo forget our ſelues, as to leaue our ſelues in this manner depriued of thoſe ſatisfactions, for want of which we ſhalbe lyable to theſe torments which be ſo very terrible. This obiection I haue differred to this place, becauſe now the anſwers vnto it, out of that which hath bin ſayd, will be moſt cleare.

2. I anſwer then firſt, that though we did become lyable to theſe & greater paines, yet they were not ſo much to be eſteemed as a fleabyte for gaining of a kingdom, if by this our Charity towards the ſoules, we might increaſe (as we do moſt highly increaſe) the crowne of our eternall glory. See Chap. 8. I anſwere ſecondly, that by the gaining of Indulgences we may preuent this pretended incommodity, as we ſhall proue at large in the 14. Chapter.

3. Thirdly, I giue this direct and cleare anſwer, that though by the works we do for the ſoules, we do ſatisfy only for their, and not at all for our owne ſinnes; yet by that rare act of Charity, by which we giue theſe works away vnto them, we do ſatisfy in a moſt high degree, as hath bin proued in the 10. Chapter; yea in a degree ſo high, that by this ſatisfaction (& other helps, as we did demonſtrate in the laſt Chapter) we haue great hope of eſcaping either all, or greateſt part of Purgatory.

4. To conclude this Chapter, in a word it is nothing againſt well-ordered Charity towards our ſelues, to help theſe ſoules as much as we can; but it needs muſt be againſt perfection of this Charity, not to aſſiſt them to our full power; for that we looſe the merit of ſo rare a charity, and the loſſe of this merit is a loſſe of the perfecter ſight of God for euer. If we loue either God or our ſelues, this will moue vs.

CHAP. XIII. By what meanes we may help the ſoules in Purgatory.

1. IF God hath done vs the fauor to ſoften our harts, we ſhall not now deſire any new motiues, but rather ſeeke by what meanes we may chiefly relieue theſe poore ſoules. For thoſe, who are thus diſpoſed, we will declare what is to be done in this matter.

2. That which in the firſt place ought to be recommended is, that if they will indeed benefit either their owne ſoules, or ſatisfy for the ſouls of their neighbours, they muſt put themſelues in the ſtate of grace: for a dead member can neither help the body, of which it is a member, nor any body els. And S. Paul ſayth, 1. Cor. 13. Although I should distribute al my goods, although I should deliuer vp my body to burne, yet if I should not haue charity, it profiteth nothing. This ſuppoſed.

3. The ordinary meanes of relieuing the dead be theſe: Prayer, faſting, & almesdeeds. As for prayer for the dead, it is a thing inſtituted by the Apoſtles themſelues, as we proued in the firſt Chapter; and ſo eſteemed by the holy Church, that at the end of euery houre of diuine office, ſhe teacheth vs to pray, that the ſoules of the faythful may reſt in peace; for ſhe wold not haue vs pray at any houre, without remembring theſe afflicted ſoules in our Prayers. It would make one wonder to ſee, with what affection S. Auſtin in the two laſt Chapters of his ninth booke of his Confeſſions, doth pray for the ſoule of his dead Mother: & not content with his owne prayers, he doth earneſtly craue and beg the prayers of all, in theſe fiery wordes. Inſpire, O Lord, inſpire into thy ſeruants, that as many as shall read theſe things, may be mindfull at thy Altar, of Monica thy ſeruant, that that which she dïd last of all request of me, may be the more plentifully performed by the prayers of many.

4. But among all kind of prayers there is none comparable to the oblation of the dreadfull Sacrifice of the Maſſe, for in this Sacrifice the ſelf-ſame Chriſt is offered in an vnbloudy manner vpon the altar, who was offered in a bloudy manner vpon the croſſe. So ſayth S. Ambroſe, in Hebr. 10. We offer alwayes one and the ſame Sacrifice, and not one Lambe to morrow, and another to day, but alwayes the ſame, one Chriſt is euery where, heere fully, and there fully. And againe, l. 1. in Luc. c. 1. When we ſacrifice, Christ is preſent, Christ is ſacrificed. For as S. Austin ſayth l. 4. de Trin. c. 14. The flesh of our Sacrifice is made the body of our Priest. Wherfore that moſt ancient, and glorious Martyr S. Hippolitus in his Oration de Conſummatione mundi, bringeth in our Sauiour thus ſpeaking vnto our Prieſts: Come you who dayly ſacrifice my body, and my bloud. And Chriſt ſayth this to all Prieſts; for as excellently S. Chryſostome hom. 2. ïn 2. ad Tim. The ſacred oblation what Priest ſoeuer offers it, is stil the ſame: for men do not ſacrifice this victime but Chriſt himſelf. Wherfore the victime which in this Sacrifice is offered being true Chriſt, & the ſelfe ſame Chriſt being chief Prieſt, which by his miniſters and ſubſtitutes doth ſanctify and offer this victime, can any one wonder, if all we Catholikes, together with S. Cyril of Hieruſalem (Cath. mystag. 5.) Do belieue that the obſecration of that holy and dreadfull Sacrifice, which is placed on the altar, is the greatest help for the ſoules, for which it is offered. See this place at large, for nothing can be ſpoken more Catholikly.

5. The Sacrifices of the old Law were eſteemed by the chiefe & only true belieuers of thoſe tymes to haue ſuch vertue to relieue the dead, that when ſouldiers were ſlaine in battaile, they made a gathering of no leſſe then twelue thouſand drachmes of ſiluer, and ſent this money to Hieruſalem, that ſacrifice might be offered for the ſins of the dead. 2. Machab. 12. What eſteeme then ought we to haue of our Sacrifice? S. Auſtin l. 9. Confeſſ. c. 3. deſeruedly prayſed his dead Mother in theſe words; She did not thinke how to haue her body ſumptuouſly buried, or embalmed, but she deſired only that her memory might be made at Gods Altar, at which she neuer omitted any one day of her life to be preſent, knowing that from thence is diſpenſed the holy hoast or Sacrifice, wherby is blotted out the guilt of the world. And this which ſhe requeſted was fulfilled, when the Sacrifice of our price was offered for her, as S. Austin cap. 12. of the ſame Booke, ſayth it was.

6. This piety which ſo flouriſhed in the primitiue Church, ceaſeth not in the prime parts of the world to flouriſh in theſe our dayes. No leſſe then one thouſand & ſeauen hundred Maſſes, vpon one and the ſelfe ſame day, were in Madrid celebrated at the funerals of Margaret, wife to Philip the third, King of Spaine: and beſides a thouſand Maſſes which this Queene by her will gaue order to haue ſaid for her Soule, the King of his liberality cauſed twenty thouſand more to be ſaid for her. Gaſman. in vita Margar. Austriac. p. 3. c. 3. It is not very many yeares ſince the death of the Archduke Albertus Prince of the Low-Countryes, whoſe moſt pious wife Iſabell did procure for the reliefe of his ſoule forty thouſand Maſſes, and for thirty dayes togeather ſhe herſelfe did heare 10. Maſſes daily for this her pious Lord and husband. P.F. Iac. Curuoiſier in Manſolaeo.

7. As for faſting moſt remarkable is that which we read in the Scripture: That after the death of Saul & his ſonnes, the men of Iabes Galaad did take his dead body, and the dead bodyes of his ſonnes, and buried them in the wood of Jabes, and fasted ſeauen dayes. 1. Reg. c. vlt. Vnder the name of faſts all other mortifications, and auſterityes are comprehēded, as diſciplines, hayre-cloath, lying on the ground &c. But becauſe ſome mens ſilken eares cannot endure ſo hard language, as the naming of theſe things; and others 〈1 page duplicate〉〈1 page duplicate〉 vnder pretence of health will plead inhability to performe ſuch works, I will adde ſome few acts of mortification, which no man, or woman can be too weake to exerciſe. For example, to debarre themſelues of ſome leſſe neceſſary recreations, to abſtaine from ſome ſweet morſels, for ſome ſmal ſpace to keep ſilence, not to ſee, not to heare ſuch, and ſuch curioſities. But one act of Vertue there is, which the weakeſt creature in the world may practiſe, and it is an act of ſo high worth, that the ſtrōgeſt man in the world can ſcarce practice a better. It is this: for Chriſts ſake to forgiue all thoſe, from your very hart, who haue done any iniury, or iniuries vnto you. This is not my doctrine, but the doctrine of S. Auſtin Serm. 41. de Sanctis, in theſe words: Thoſe who deſire to be deliuered from this temporall purging fire, let them by continual prayers, and frequent faſtings, & large almes, and eſpecially by forgiuing them who haue offended against them, redeeme their ordinary dayly ſins. This act which S. Austin doth ſo eſpecially, aboue all other, commend, hath a better recommendation in the word of God, which doth in plaine termes promiſe to this act a plenary Indulgence, a Iubily, a full Remiſſion of all ſins in this large forme of Grant: Forgiue, and it shall be forgiuen vnto you. Luc. 6. And againe: For if you forgiue vnto men their offences, your heauenly Father alſo will forgiue your ſins vnto you. Matth. 6. This pardon you may gaine for the ſoules in Purgatory. Heare then a memorable exāple to this purpoſe.

8 The only ſonne of an honorable Widdow was murdered by a wicked fellow, who being for this his murder in danger of being apprehended by the Officers, had hid himſelfe: but the officers, and the widdow had intelligēce where he lay. The Officers went to the place to take him, but the pious widdow did, for Gods ſake, ſo truly pardon this greateſt miſchiefe which could haue byn done her, that ſhe did not onely certify the murderer of his danger, to the end he might fly away in tyme, but for this end did ſhe furniſh him alſo with money, and gaue him the horſe of her dead ſonne, that he might eſcape the better. After this ſhe retired herſelfe to pray for her Sonnes ſoule, when behold her ſonne all in glory appeared vnto her, and told her that for ſo great Charity towards his murderer, God had already freed him from the fire of Purgatory, which for many yeares he ſhould haue ſuffered. Oroſius fer. 6. post Cineres. Thus much for this point. We may alſo much relieue the ſoules in Purgatory by ſuffering for them ſuch croſſes as it ſhall pleaſe God to lay vpō vs: as ſicknes, loſſe of goods, of friends, trouble of the mind, and all kind of afflictions, which are exceeding ſatisfactory, if we accept them willingly, or beare them patiently.

6. A third kind of ſatisfaction moſt auailable to the ſoules in Purgatory, is to exerciſe Almesdeeds, which be moſt effectual to aboliſh all paine due to ſin, & therfore moſt profitable to thoſe poore ſoules, both when they are giuen to any ſort of poore men, & moſt of all when they are giuen vnto thoſe, who are voluntarily poore, as all religious both men & women are: for they will be ſure to pray deuoutly for the dead. So that they receaue a double benefit, both by the guift of the almes it ſelfe, which is a worke highly ſatisfactory, and alſo by the prayers of thoſe to whom the almes are giuen, who often are very great ſeruants of almighty God, and their prayers moſt powerfull with him. Hence is that excellent aduice of S. Ambroſe l. 1. de fide & reſurrect. who exhorteth the Parents to beſtow the portions which they intended to haue giuē their children which now are dead, in almesdeeds for the reliefe of their ſoules. Excellēt alſo is that Counſell which ſome giue to rich men: They aduiſe thē as often as they heare a poore man knocking at their doore, to imagine themſelues to heare the voyce of a poore ſoule in Purgatory begging for reliefe: and if they haue any mercy in them, this imagination will ſtir them vp to beſtow ſome ſmal almes both for the ſpirituall reliefe of the ſoule in Purgatory, and the corporal reliefe of their poore neighbour.

10. How grateful to God and beneficiall to the giuer thoſe almes are, which are beſtowed vpon the ſoules in Purgatory, or vpō others for their reliefe, will appeare by a ſtrange example, which I haue read in ſeueral Authors, of one Euſebius Duke of Sardinia. This good duke was ſo deuoted to the ſoules in Purgatory, that he beſtowed all the tithes of his Dukedome in maſſes, Almesdeeds, and other pious workes for their deliuery; and moreouer gaue one of his beſt Citties (which was therfore called the Citty of God) with all the reuenews therof, to be employed for the ſame end. It hapned that Ostorgius Duke of Sicily, being at warres with this Euſebius, ſurprized this Citty. The newes wherof being brought to Euſebius he was ſo ſenſible of the loſſe, that he proteſted he had rather haue loſt halfe his Dukedome, and ſo with all ſpeed drawing his men togeather (which were but a handfull in regard of the enemy) marched boldly on to recouer the ſame. In the way his Scoutes diſcouered a great Army approaching with armour, horſes, banners, all as white as ſnow; at which report the Duke was ſomwhat ſtroken, yet reflecting better on the matter, conceyued hope of good from that ioyfull colour. Wherfore ſēding out foure choice men to learne who they were, and what they intended; they were anſwered by foure more of the white army coming to meet them, that they need not feare, for they were ſouldiers of the King of Heauen, friends to Euſebius, & Enemyes to his Enemy. The Duke was much comforted with this anſwere and 〈1 line〉 therupon riding in perſon towards the army was preſently met, and kindly ſaluted by ſome of them, who confirmed what had bin ſaid before, bidding him feare nothing but march on with his army after theirs. So he did. Then the white army, which ſeemed to be 40. thouſand ſtrong, making a ſtand neere to the camp of Ostorgius, came preſently to a parley, & gaue him to vnderſtand that they were the ſouldiers of the King of Heauen ſent to reuenge the iniuſt ſurpriſall of that Citty belonging to their Maiſter, and to put Euſebius againe in poſſeſſion, adding with all ſuch threats, that Ostorgius was extremely terrifyed, & humbly demanded peace, promiſing all poſſible ſatisfaction. By this tyme Euſebius was come vp, to whom Ostorgius readily offered to reſtore the double of what he had taken, and to make himſelfe, and his people tributary vnto him. Theſe conditions being agreed vpon, Euſebius applyed himſelf to the white Army with ſuch ſignes of gratitude as were fitting in that occaſion, and then beginning to inquire more particularly what they were, had for anſwere, that they were all ſoules deliuered by his pious liberality out of Purgatory: ſo that he had iuſt cauſe of much content in what he had done, and of encouragement to proceed in thoſe charitable workes, by which doubtles many more ſoules would be deliuered out of that place of puniſhment: & then taking a kind leaue, they returned the ſame way they came. [Spec. Exempl. tit. Defuncti. exemplo 25. Pinellus de altera vita l. 1. c. 28. De Bonniers in Aduocat. Animarum. c. 2. Histor. Sardiniae, & alij.]

11. We need not doubt but Euſebius was vnſpeakably cōforted in this ſtrange occurrence, and muſt needs increaſe in deuotion & liberality towards the ſoules, which he found by experience to be ſo mindfull of paying, and ouerpaying their debts. And I pray God others who haue bags of gold, and whole Lordſhips to caſt away at Dice and Cards, and waſt in brauery, and Epicurean feaſting, may learne by this example, & by what hath bin ſaid before, rather to ſpēd their riches hereafter with aſſurāce of getting a hundred for one, then with mighty probability of looſing thouſands for nothing, and their owne ſoules into the bargayne. I wiſh alſo that wealthy Parēts would giue care and credit to the exhortation of S. Ambroſe cited before in this Chapter; which doing, they will certainly be aſhamed to beſtow more thouſands vpon a Daughter wedding to the world, then hūdreds on another chooſing Chriſt for her ſpouſe. And if they had read, and pondered well the complaint made by S. Austin (l. 2. Confeſſ. c. 13.) of his owne Father, I belieue they wold make a ſcruple to be ſo cloſe-handed in breeding their ſonnes to learning & vertue, and ſo very prodigall in contributing to vayne, and ſometimes vicious courſes. If God, & his Saints be ſo liberall, and louing to men; how vngratefull, and ill-natured are thoſe men, who deale ſo niggardly with God, and with the ſoules of Saints crying out for help in the fiery flames of Purgatory?

CHAP. XIIII. Of Indulgences.

1. AMongſt the meanes of relieuing the ſoules in Purgatory, one of the chiefeſt is, to gaine ſuch Indulgences for them as are ſo granted that they may be applyed vnto them. Now becauſe eyther for wāt of inſtructiō in this poynt (which is not ſo eaſily vnderſtood) or for dulnes of beliefe in it, (becauſe we, who are ſo bad, are hard to belieue God ſhould be ſo good) very many are lamentably negligent in the vſe of ſo great a treaſure; I haue thought conuenient to hādle briefly this poynt, which indeed is neceſſary to be declared, to ſolue the obiection made in the 12. Chapter.

2. For the perfect vnderſtanding of this matter, we muſt call to mind that, which hath bin ſufficiently proued before in the 2. Chapter, how that after any ſinne is forgiuen, there doth commonly remayne ſome guilt of paine due to ſo foule a crime. Well then, the grant of an indulgence is the grant of the remiſſion of this paine remayning after the ſinne is forgiuen, which grant is communicated vnto vs to ſupply graciouſly our want of due ſatisfaction by applying the ſuperabundant ſatisfactiōs of Chriſt our Lord, which by his Vicar on earth are to this end applyed vnto vs, by the performance commonly of ſome worke enioyned vs for gayning of this indulgence.

3. So that you ſee here ariſe three things to be explicated. Firſt that the ſatisfactions of Chriſt are ſo ſuperabundant, that they are ſufficient to ſupply any want of ſatisfaction, which any man, or men can haue. Secondly, that there is a Vicar of Chriſt on earth, who hath lawfull power to apply theſe ſuperabūdant ſatisfactions of Chriſt for the ſupply of any want of ſatisfaction, which we may be in. Thirdly, ſomthing alſo muſt be declared of the things, which by Chriſts Vicar vſe to be inioyned, that thoſe ſatisfactions of Chriſt may be applyed in this manner vnto vs.

4. Firſt then, that the ſatisfactions of Chriſt are ſo ſuperabūdant that they may be a cauſe ſufficient to ſupply any, though neuer ſo great want of ſatisfactions, is eaſily grā ted by all, and cleare of it ſelfe, if we do but remēber that the bloud of Chriſt was the bloud of God, & conſequently of ſo ineſtimable worth and value that the ſhedding of one only drop of it was an act abundantly ſatisfactory for the ſins of a whole world. Now then, our Sauiour ſhedding this his diuinely-pretious bloud, not by ſmall drops, but powring it forth by plentifull ſhowres, did heape vp an immenſe treaſure of ſatisfactions, ſuperabundantly ſufficient to ſatisfy for any paynes due to any ſinne, or ſins whatſoeuer; for elſe our offences might haue bin greater then his ſatisfactions: there wanteth not therfore a cauſe euen ſuperabundantly ſufficient, to ſupply any poſſible want of ſatisfaction which any man can be in, ſo infinite a treaſure is this.

5. Secondly, there is in the Church lawfull power and authority to apply to ſuch as want ſatisfactions, theſe ſuperabundant ſatisfactions of Chriſt: for otherwiſe this infinite treaſure of the ſuperabundant ſatisfactions of Chriſt our Lord, heaped vp for vs, and for vs only, would be wholy vnprofitable to vs & merely ſuperfluous. It would be like the treaſure which that miſerable wretch in S. Luke did keep lapped vp in his handkercher; or the talent which that other in S. Matthew hid in the ground. Now as the holy Scripture ſaith; A hidden wiſdome, and an vnſeene treaſure what profit is there in eyther of them? Eccl. 41.

6. Wherefore, that this treaſure may profit vs, as it is ſuperabundant, there muſt be left on earth power to diſpence forth out of this ſuperabundancy, as much as our neceſſities may require. Which being ſo, to whom ſhould we thinke this power to haue byn giuen, rather then to him, to whome it was ſaid Joan. 20. Feed my sheepe: rather then to him to whom it was ſaid Matth. 15. To thee I will giue the keyes of the Kingdome of Heauen. For it is all one to haue the keyes of heauē, and to haue authority to remoue the barre of the locke, which ſhutteth heauen doore; ſuch a barre as ſinne is, not fully ſatisfied for: I would know, I ſay, in whome we ſhould put this power, if not in him? for to him the words following do clearly giue this commiſſion: Whatſoeuer thou shalt looſe on earth shall be looſened alſo in Heauen. Marke that word, Whatſoeuer, that is, what thing ſoeuer it be which can bind a Soule, whether it be guilt of ſinne, or guilt of paine due to ſinne, if thou doſt looſen this band on earth, it ſhalbe looſened in heauen. This was a promiſe, which doubtles Chriſt, who alwayes made good his word, did perfectly keep.

7. Out of this which we haue ſaid, 〈1 line〉 this conuincing argument may be taken. There is power left in the Church to forgiue ſinne it ſelfe, which doth deſerue the paines we ſpeake of; therfore it is no wonder that there ſhould be power to forgiue the ſuffering of theſe paines. That there is power left to forgiue ſins the text of Scripture doth literally affirme. The Proteſtant if he ſtandeth to the words of the Scripture hath not a word to ſay: He muſt fly to his owne expoſition of the Word; which expoſition why ſhould any man in prudence follow, rather then the expoſition of the moſt learned, and moſt holy Fathers of the Primitiue Church, who ſtudyed the Scriptures day & night, and may be farre more prudētly thought to haue vnderſtood them aright, then thoſe who liue in an age ſo farre from Chriſt, intangled with ſo many vncertaine opinions, or rather certaine errours?

8. If the Proteſtants tell vs, they were men, and might erre, we will defire them to remember that they are alſo men, and at leaſt as likly to erre as they were. If the Proteſtant ſayth he followeth Scripture; the playne words of Scripture are cleer againſt him in this point, which is a point fundamentall concerning the forgiuenes of ſin, a thing wholy neceſſary to ſaluation. That the Fathers teach, Prieſts to haue power of forgiuing ſin, I will ſhew in a word. S. Chryſologus Serm. 84. writing vpon thoſe wordes, Whoſe ſins you forgiue shall be forgiuen them, ſayth thus: Where be thoſe men that affirme ſins cannot be forgiuen by men vnto men? Peter doth forgiue ſins, and with all ioy doth receiue the penitent; & he imbraceth this power granted by God vnto all Prieſts. S. Leo the Great writeth thus Ep. 91. ad Theo. Chriſt Ieſus gaue this power to the gouernours of the Church, that by the doore of reconciliation they should admit them to the communion of the Sacraments being now purged. But what more cleare then that of S. Chryſoſtome, l. 3. de ſacerd. initio? Jt was only lawfull to the Prieſts of the Jewes to cleanſe, or (to ſpeake more truly) not to cleanſe, but to approue as cleanſed, the leproſy of the body: But to our Priests it was granted, not to cleanſe the leproſy of the body, but it was granted vnto them, I do not ſay to approue for cleanſed, but throughly to cleanſe the filth of the ſoule. Heere you ſee condemned, in as cleere words as can be ſpoken, the errour of the Proteſtāts, who ſay that the power of our Prieſts is to declare our ſins forgiuē and not to forgiue them: but S. Chryſoſtome ſayth, that he doth not ſay this: J do not ſay, to approue for cleanſed, but throughly to cleanſe the filth of the ſoule. This being proued, let vs proceed.

9. If Chriſts Vicar vpon earth hath power to forgiue the ſins which did deſerue eternall paine, & conſequently to looſen the band of eternall paines, can it ſeeme much that he ſhould haue power to looſen the bands of temporall paine with which the ſinner is tyed after his ſins are remitted? The contrary ſurely would ſeeme the greater wonder. Yet becauſe (& ſo I come to declare the third point which I vndertook concerning the thing inioyned to be performed for the gaining of Indulgences) becauſe, I ſay, all power giuen by Chriſt vnto his Vicar, is well ordered, and granted for the edification, not for the deſtruction of the Church, this authority of diſpenſing the treaſures of Chriſts ſuperabundant ſatisfactions was giuen ſo, that it might be diſpenſed forth, with prudēt liberality, not powred out with lauiſhing prodigality. Wherfore all Proteſtants & Catholicks are to vnderſtand, that our moſt eſteemed Deuines in this age are of opinion, that it is not in the power of the Pope to grant an Indulgence for the performance of a good worke ſo litle, that it cannot be a proportionable cauſe to grant this fauour. As for example (& it is the example of S. Bonauenture, 4. diſt. 20. q. 6.) to grant a great ſinner a plenary Indulgence, for giuing an Almes of three halfe pence.

10. But it is exceedingly to be marked, that when the Pope granteth a great Indulgence, which may be obtayned by doing of ſomething, perhaps as ſmall as giuing an Almes of three halfe pence, the reaſon of the grant of this Indulgence is not meerly that ſo little a good worke ſhould be performed: for then (as S. Bonauenture teacheth) it would be an imprudent, and an impoſſible grant; but the reaſon of the grant of ſuch an Indulgence is the obteyning of ſome very great good, and a good ſo great (for this Bellarmine ſeemeth to require,) that the obteyning of it maketh more to Gods glory, & is more gratefull to him, then it would be to haue our forgiuen ſins puniſhed in Purgatory with due rigour of iuſtice. For example ſuch a good would be the conuerſion of Infidels, Extirpation of Hereſies, conſtant Peace in the Church of God, the notable aduancement of ſome great, or ſome neceſſary act of piety, fayth, Religion, Charity &c. The obteyning of ſuch goods as theſe, is the thing which moueth the Pope to grant theſe Indulgences, and to diſpenſe forth the treaſure committed vnto him by Chriſt, for the greater glory of Chriſt, which is a very prudent, and well-ordered diſpenſation; for ſo thoſe who are put in charge with others goods do moſt faithfully exerciſe their charge, if they lay them out for the greater benefit of thoſe who did put them in truſt.

11. I ſee well, that it will be obiected, that though the Pope doth piouſly and prudently to imploy the treaſure committed to his charge for obteyning of a greater good, yet it ſeeemeth that he doth imprudently to vſe, for obteyning of it, ſuch an vnproportionable, & vnfit meanes, as is to inioyne only the performance of a good worke ſo little, to be done for this end; as for exāple, to inioyne only the ſaying of 5. Pater Nosters for obteining ſo great a good as is the Conuerſion of Infidels, extirpation of Hereſies &c. And therfore though the cauſe of this Grant be reaſonable, yet the meanes applyed ſeeme moſt vnreaſonable. I anſwere, that the performance of ſo little a good worke, as is the ſaying of fiue Pater Nosters, for obteyning the good for which the Indulgence is granted, may be a very effectual meanes for obteyning of ſo great a good. Which that I may ſhew, let vs but conſider what doth dayly happen, when the Pope granteth ſuch an Indulgence as this is. The grant of this Indulgence is no ſooner made knowne vnto the Church, but preſently you ſhall ſee all faythfull people, by thouſands, with one heart, and one ſoule, doing that which is neceſſary for gaining of this Indulgences: that is, by a true, entire, and harty Confeſſion and contrition putting themſelues (if they feare they were not in it before) in ſtate of grace, and friendſhip with God, and then after this (for this muſt be done for gaining of Indulgences) deuoutly performing the good worke inioyned them to be performed and performing it to the end, for which it was inioyned. Now, though this good worke be but little, though it be but the ſaying of fiue Pater Noſters for the foreſayd intention; yet when euen ſo few praiers are ſayd with one heart, and one ſoule, by ſo many thouſands of thouſands, as vſe (by the grant of ſo great an Indulgence exacting only the performance of ſo ſmall a worke) to be ſtirred vp to the deuout recitall of theſe prayers, the quantity of all theſe prayers put together, amoū teth to an immenſe ſumme, a ſumme ſo great, and made vp by ſuch an vniforme deuotion of ſo many faythfull people, that it may in prudence be thought to be a meanes ſufficient to effect the good intended.

12. Hence it appeareth that the performance of a little thing may be an effectuall meanes to obtaine a great good, when by the exacting of a thing ſo ſmall, euery body is inuited to do what is neceſſary to the perfect performāce of it; wheras if they were inuited by a ſmall Indulgence, or by a great one which could not be gained but by ſome great good worke, as faſting many dayes, ſaying many prayers &c. very few would be induced to gaine this Indulgence. And ſo it may well happen, that Chriſts Vicar cā ſcarce vſe any meanes more effectuall to obtaine a good which maketh ſo much to Gods glory & the benefit of his Church, then by granting ſome great Indulgēce which may be gained, by doing ſome ſmall good worke for his intention. For it is very likely that a farre greater quantity of good works will be rayſed, whileſt euery one contributeth a little, then when almoſt euery body layeth aſide all care of doing any thing, becauſe without he doth a great deale, he is neuer the neerer, for as much as concerneth the gaining of the Indulgence. We vſe to ſay, t'is well for poore men that braſſe farthings goe currently, for now euery body coms eaſily off with a farthing, wheras their charity would hardly be great inough to part with a penny.

13. All which we haue ſaid, hath farre leſſe difficulty when an Indulgence is granted, to bring in publicke practiſe ſome important act of piety, or to hinder decay of ſome great deuotion, eſpecially of ſome vertue neceſſary to ſaluation, as Fayth, Charity, Contrition &c. Becauſe in this caſe not only all theſe things do make more to Gods glory, then that ordinary ſeuerity of puniſhing by the paines of Purgatory; but it is eaſily vnderſtood how theſe ſo important things may effectually be procured by the performance of things but ſmall in themſelues, though great in their effects. For example, it is a thing moſt important, that all faythfull people ſhould profeſſe vnion with their ſupreme Paſtor, and alſo the decay of this vnion is much to be feared, by reaſon of the power of Hereſy. Againe this vnion may be effectually brought into great requeſt by making ſometimes in a yeare ſome publick and ſolemne profeſſion of it, which may be done by cōming hūbly to receyue his benediction in ſome great feſtiuity: therfore the Pope both may, & doth moſt piouſly and prudently in granting a great Indulgence for performing an act in it ſelfe ſo eaſy and little, as is to aske his benediction.

14. In like māner true faith, without which it is impoſſible to pleaſe God, is loſt by obſtinately reiecting the authority of the Church, though in matters otherwiſe of no exceeding great conſequence, therfore the maintayning of faith in all ſuch matters, when there is danger of the loſſe of it, maketh very much to Gods glory, and the good of ſoules. Now, the pious beliefe of theſe points ſo important may efficaciouſly be vpholden, & broght into publick practiſe and veneration, by the practice of ſome acts, which are moſt eaſily performed: for example ſake, Prayer for the dead, veneration of Reliques, gaining of Indulgences, are points of faith, which Hereticks ſeeke by all meanes to ouerthrow. Againe, they may be efficaciouſly maintayned in a continuall; and moſt deuout practice, if the Pope would grant ſome great Indulgence for making ſome frequent pious acts, which may reuiue theſe deuotiōs, and keep the practice of them in dayly vſe.

15. Now, to ſtop in a word the mouths of Proteſtants, which are ſo wide open to cry downe theſe Indulgences, I will onely put them in mind of their owne Doctrine. They ſay, A man is iuſtified by faith onely; in ſo much that if a mā were as great a ſinner as could be, yet this man if be would but make one act of true Faith, ſhould be in a moment iuſtifyed, & not ſo much as lyable to the leaſt puniſhment for all his innumerable and enormous ſins. Is any pardon, Indulgence, or Iubily ſo eaſely obteyned, or ſo incredible as this? Do but belieue (which will not paine your bones the leaſt) & All, All, though it were a thouſand times more, is wholy forgiuen you; And ſinne as much to morrow, (if it be poſſible) as you haue ſinned in all the dayes of your life, and you ſhall not ceaſe for all this to be iuſtified, if you do not ceaſe to belieue, which (as they ſay) you cannot ceaſe to do. Was there euer the like deuiſe to make wide the ſtrait gate of heauen? Wheras if you will obtaine a Catholick Indulgence, First you must belieue: but this is not all, as it is with Proteſtants: Secondly you must haue true hope: Thirdly you muſt be in perfect Charity, and in the ſtate of grace, and conſequently you must haue had true and hearty repentance of all your ſins: you must haue a firme purpoſe to forſake them; you must haue made an entire and contrite confeſſion of them; you must, if you haue wronged any man, haue made him due ſatisfaction; and after all this, you must do the thing which is required for obteyning of the Indulgence; which (though in ſome occaſions it be little) yet many times it is the faſt of three dayes, the viſiting of Churches, the deuout praying in them, the giuing of Almes &c.

16. And all this being duely performed, that which is wanting to the full ſatisfaction of the paine due to your forgiuen ſins, ſhalbe gratiouſly ſupplyed by the ſuperabundant ſatisfactions of Chriſt our Lord, applyed by his Vicar vnto you to this end; So that, euen after all this, no one ſin is by the Indulgence forgiuen you: for all Catholicks teach, that all the Indulgences in the world cannot forgiue the leaſt mortall ſin, no nor veniall, as moſt affirme; but all that is forgiuen by way of Indulgence is the paine to which the ſinner was lyable, euen after his ſin was forgiuen him. And therfore if the ſin remaine ſtill vnforgiuen, the paine due vnto it cannot by any Indulgence be forgiuen. And this is a great reaſon why ſo few do obtaine a perfect plenary Indulgence of all that paine which they were liable vnto, becauſe there be but few who vſe due diligence to procure all their ſins euen veniall to be fully forgiuen them, and therfore they do not obteine the remiſſion of the payne due to thoſe ſinnes which remaine vnforgiuē, though they obteyne the remiſſion of the paine due to all which are forgiuē them. The importāce of this matter hath made me more to enlarge my ſelfe then I intended.

CHAP. XV. Two other meanes of higher Perfection, by which we may relieue the Soules in Purgatory.

1. THe firſt is, to offer vp all our good actions, thoughts, words, and ſufferings, deſiring God to accept of them for the reliefe of ſuch a Soule or Soules in Purgatory; to offer them vp all, I ſay, as they are ſatisfactory, for ſo they do eyther onely or chiefly profit them; and ſo we remayne free to apply the ſame workes, as they are impetratory for obteyning any thing we deſire to pray for: yet I would not haue this ſo vnderſtood, as though we were not in the firſt place to ſatisfy any obligation which perhaps we might haue of employing ſome part of our works for other intentions. Neither would I aduiſe any man to performe the pennances enioyned him in confeſſion, for ſatisfaction of the ſins of any other beſides himſelfe. But out of theſe or ſuch like caſes, I know not how we can better apply our actions, as they are ſatisfactory: for thus all our actiōs are not leſſe but more meritorious, not leſſe but more impetratory, not leſſe but more ſatisfactory: Thus we may hope to eſcape all, or the greateſt part of Purgatory paynes. Wherfore it is not againſt charity towards our ſelues to be thus liberall. All theſe things haue bin proued in the former chapters.

2. A man would thinke it were not poſſible to proceed any further in this charitable deuotion. But Charity is ſo witty in her inuentions, that ſhe hath found out a way to giue more then ſhe hath, or euer had in this life. You ſhall ſee this verified in a ſtrange mannet, and an vnheard of example, which cannot be well vnderſtood, without we firſt let all know that whenſoeuer any one dyeth in the Society of Ieſus, euen the meaneſt Brother in the houſe, it is ordeyned by the Conſtitutions of the ſame Society, that all of that houſe, where the party deceaſeth, who are Prieſts, are to ſay three Maſſes for his ſoule, & thoſe who are not Prieſts three payre of beades, and throughout the whole Prouince (which many times conſiſts of ſeauen, or eight hundred perſons) euery Prieſt is to ſay two Maſſes, and each one of the reſt two payre of beades for the ſame intention. And beſides all theſe prayers euery Prieſt of our Society throughout the whole world is obliged euery weeke to ſay one Maſſe, and ech one of thoſe who are not Prieſts, one paire of beades for thoſe of their Order deceaſed out of their particular Prouinces; for if the deceaſed be of the ſame Prouince, then they are to ſay for them two a peece, as euē now hath bin ſaid. Hence it appeareth, that there dyeth not any one in the Society, for whom a very great multitude of Maſſes, and prayers are not ſaid. Let vs put a probable ſuppoſition: Suppoſe there be ſixteene thouſand perſons in the So •• ety, & that one halfe of this number be Prieſts, the reſt either Students, Nouices, or lay-Brothers: Let vs alſo ſuppoſe, that taking one week with another, there dy out of this number foure a weeke. This ſuppoſed, it followeth that euery one of theſe foure ſhall haue for his part alone, neere two thouſand Maſſes, and as many payre of beades ſaid for his ſoule, out of the Prouince where he dyed, beſides thoſe which are ſaid for him in the Houſe, and Prouince in which he dyed. This being ſo, heare now a rare act of Charity.

3. Father Ferdinand Monroy of the Society of Ieſus, a man of rare ſanctity, when he came to dye, knowing, and in that houre liuely apprehending, what Comfort he might take in the multitude of Maſſes, & prayers which he knew ſhould after his death be ſaid for his ſoule, according to the rule of his Order, was notwithſtanding ſo inflamed with ardent charity towards the ſoules of his, & Chriſts brethren ſuffering in Purgatory, that he bequeathed vnto them by Will & Teſtament all the Maſſes, and other prayers, which after his departure ſhould be offered vp for his ſoule; and ſo departed this life eyther directly towards heauen (as is moſt probable) or a wellcome gueſt to the ſoules in Purgatory. (Euſeb. Nierembergicus tract. de Purgatorio.) Can charity proceed any further? Let then the imitation of this example be a ſecond meanes for them whoſe charity burnes ſo much hoater then Purgatory. If a third meanes of relieuing theſe ſoules, perfecter then this could be found, yet all that could be done, ought not to ſeeme too much, ſeeing it is done for Chriſts ſake, for his brethren, for ſoules ſo eſteemed by him, that what is done for them, he taketh it as done vnto himſelfe.

4. If any demand whether theſe two deuotions may be ſecurely practiſed by all kind of men, what quality ſoeuer they be of? I anſwer that they may, with great profit of their owne, and their neighbours ſoules, and aduancement of Gods glory, if for more caution this condition be added: As far as it is ſutable to Gods holy will, and maketh to the greatest increaſe of his glory, I offer vp, for the reliefe of the ſoules in Purgatory, the whole ſatisfactory vertue of whatſoeuer good I shall do, or euill J shall ſuffer, all the time of my whole life, and all the prayers & other good works whatſoeuer which shalbe performed for me after my death; ſo far I ſay, as this shalbe moſt pleaſing to God. For what danger can there be in this Act? Can that be any way ſubiect to be done amiſſe, which is wholy ſubiected to the diuine wil? Two extreames might be dangerous in that which concernes deuotion for the ſoules in Purgatory: The firſt, by ſhewing them too little charity: the ſecond, by forgetting wel-ordered Charity towards our ſelues, and our neighbours heere on earth. As for the firſt, this charity cannot be to little, becauſe we do for the ſoules as great a part of our actions as God would haue vs, for we offer them all, ſo far as is moſt agreable to his holy will: & as for the ſecond we forget not to reſerue as great a part of our workes for our ſelues, and our neighbours on earth, as God would haue vs; for we giue away no more then beſt pleaſeth him, and maketh moſt to his greateſt honour. So that I cannot diſcouer the leaſt ſhadow of danger in practiſing theſe deuotions in the manner aboue ſaid, for would any man do more for himſelfe, or leſſe for theſe poore ſoules, then God would haue him?

5. The Reuerend Father Euſebius Nierembergicus, in a Treatiſe be wrote of Purgatory, did handle this point ſo well, that two worthy Doctours and Profeſſours of Diuinity at Lyons in France, diligently examining the force of his reaſons, were ſo conuinced therby, that both of them, together with diuers of their ſchollers gaue all the ſatisfactions of their whole life to the ſoules in Purgatory. (Libell. de modo ſe citò ditandi.) This deuotion in fine hath bin practiſed by many great ſeruāts of God, highly recommended for their piety by moſt graue Authours; and God did reward S. Gertrude for it in that liberal manner before mentioned: and if it be •• ſed with the caution now ſpoken of, no man can ſuſpect it, neither can there be any want of deuotion in adding a condition ſo pious.

CHAP XVI. To what Soules in Purgatory we are chiefly to apply our ſatisfactory works.

1. I know not how to begin this Chapter better, then by anſwering an obiectiō which ſome ſpeculatiue witty may chance to ſtumble at. Alas, will ſome ſay, what good, will all my poore works do, when they come to be ſhared among ſo many thouſand ſoules as be in Purgatory? They wilbe like a little loafe of bread amongſt a great multitude of beggars, which if it be equally cut, euery one will ſcarce receyue a crumme. Theſe men ſeeme to ſuppoſe themſelues the onely men in the world who ſhew charity to the ſoules in Purgatory. For if there be others (and many others) who by Gods grace are no leſſe charitable and liberall then they, it is not hard to vnderſtand how by the helpe of many, many may be holpen. That which Thomas, or William doth contribute towards the maintenance of a whole army, will not affoard euery Souldier a farthing; and yet becauſe others in great multitudes contribute as well as they, whole armyes are eaſily maintayned in a flouriſhing eſtate. So whileſt many deuout ſoules relieue theſe helpleſſe ſoules many helpleſſe ſoules are relieued.

2. And indeed we haue great reaſō to ſhew charity to all: For firſt the law of Nature cryeth out vnto vs: All things that you would men should do to you, do you alſo to them. Matth. 7. Secondly, the written Law in playne termes ſaith: Loue thy neighbour as thy ſelfe. Thirdly, our Sauiour addeth a ſtrange force alſo to this Precept: This is my precept, that you loue one an other as J haue loued you. Ioan. 15. Now how he loued vs, all his life, and moſt of all his bleſſed death doth teſtify. Fourthly, all ſoules are ſo eſteemed by Chriſt, that he taketh that Charity, which is ſhewed to the leaſt of them as kindly as if it were done to himſelfe in perſon. In fine the vertue of Mercy calles vpon vs to aſſiſt all who are in extreame neceſſity, as theſe poore ſoules are. Theſe be forcible reaſons mouing vs to aſſiſt al that be in Purgatory.

3. Yet it is in no caſe to be miſliked, but it is rather a moſt recommendable deuotion to pray for ſome ſoules in particular, and in the firſt place for thoſe, to which, beſides thoſe generall reaſons now alleaged for all, we may haue ſome peculiar obligation. For ſome we may be boūd to pray by our owne oath, promiſe, compact, rule &c. For others by the vertue of Piety, as our Parents, ſpirituall Fathers, kindred, frends, and acquaintance &c. For ſome againe out of gratitude, as our benefactours ſpirituall & temporall &c. Theſe reaſons be more particular, and therfore they ought to preuayle more with vs, then thoſe other generall reaſons, for which we are to pray for all men, becauſe the generall reaſons make as much for theſe as for any others, and beſides they haue alſo their particular reaſons.

4. But when we know not ſuch particular reaſons as theſe are, yet it wilbe piouſly done, to pray for ſome ſoules in particular, though in a manner more generall: for example, for that ſoule whoſe deliuery maketh moſt to Gods glory, whoſe reliefe, or releaſement the glorious Virgin Mary moſt deſires, for thoſe who were moſt deuoted to her, for thoſe who be in greateſt neceſsity, moſt of all forlorne &c. For thoſe who are ſo neere their deliuery, that by our ſmall deuotions they may be perfectly ſet free, and conſequently immediately glorify God, pray for vs &c. In fine here euery man may do what is moſt ſutable to his priuate deuotion, which notwithſtanding is beſt, when it is ordered by the moſt perfect rule of Gods greater glory.

CHAP. XVII. The perfect practiſe of all conteyned in this Booke.

1. VVHoſoeuer to Gods glory, the good of his owne ſoule, and reliefe of thoſe in Purgatory, deſireth to put in practiſe all which hath bin treated of in this booke; muſt firſt aboue all things haue a care to put and keep himſelfe in ſtate of grace, for if he hath not the grace and charity of God, though he ſhould diſtribute all his ſubſtance to the poore, or all his works to the ſoules in Purgatory, it would profit him, and them nothing at all.

2. Secondly, he muſt not ſlubber ouer this deuotion in a careles mā ner, giuing his works away, and little marking why, or what he giues: but he muſt take ſome ſhort time to conſider the Motiues ſet downe in this Treatiſe, and muſt ponder ech motiue by it ſelfe, vntill his will be ſtirred vp effectually to affoard all reliefe he is able to the diſtreſſed ſoules. Neither is this any long buſines, becauſe euen the reading attentiuely theſe motiues, is ſufficient to moue any heart to helpe ſuch help-les ſoules: and this is the thing we deſire, for we little regard the being moued to a ſoft and tender compaſſion, which God know's is often very fruitles, and ſoone vaniſheth away.

3. Wherfore that all may performe this with little or no difficulty, we will ſet downe in playne and full words the manner of making perfectly all thoſe acts, which in any part of this Treatiſe haue bin recōmended. But let no man thinke vnles he would make a meditation of this matter (as he may do with great fruit in the ſpace of halfe an houre) that we would haue him make all theſe acts at one time, but rather that he exerciſe now one, now another, more or fewer according to his leaſure and deuotion: yet it wilbe beſt to exerciſe often the moſt perfect. Now, for the Readers commodity, we will cite the Chapters, where the matters are treated at large, which here are only touched in a word.

4. The firſt Act anſwerable to the third, fourth, & fifth Chapter may be thus made: O how exceſſiue is the bitterneſſe of thoſe paynes which theſe afflicted ſoules do ſuffer in Purgatory! What a miſery is it to be baniſhed (though for a time only) from the face of God! In what a ſea of affliction muſt that poore ſoule be, which for a long ſpace is condemned to remaine in this pittifull ſtate! Wherfore, O my Soule, affoard theſe ſoules of thy Brethren all help thou canst: Pray for them, exerciſe acts of pennance for them; procure the holy Sacrifice of Maſſe may be offred for them; giue almes that they may be prayed for: relieue them by all Indulgences which may be gayned for them; let all thy ſatisfactory actions and ſufferings of thy whole life be offered vp for them, ſo far as it is ſutable to Gods holy will; & ſo far as it maketh to his greater glory bequeath vnto thē all the good workes which after thy departure out of this life shalbe done for thee. O Lord accept of this my most harty oblation, made in behalfe of my distreſſed Brethren.

5. The ſecōd Act, anſwerable to the ſixt Chapter n. 2. O my God how great is thy Excellency, Worth, and Perfection • All honour and glory is due vnto thee. I poore creature know not how more perfectly to procure thy diuine Maieſty to be prayſed, honoured, and glorifyed, then by doing al I am able, to deliuer ſome ſoule or ſoules, which being releaſed by my meanes from Purgatory, may honour, prayſe and glorify thy ſacred Maieſty in the highest manner. Wherfore O my Soule, to this end affoard theſe ſoules of thy Brethren all the help thou canſt: Pray for them &c. as it followeth in the former Act.

6. The third Act, anſwerable alſo to the ſixt Chapter nu. 3. O moſt mercifull, liberall, & good God, how many, & how great benefits, haſt thou with vnſpeakable loue heaped vpō me! How ſhall I be able to requite this thy bounty, mercy and goodnes! I poore Creature know not how more perfectly to procure thy diuine Maiesty &c. all as followeth in the ſecond Act.

7. The fourth Act, anſwerable to the ſixt Chapter n. 4. How many & how enormous haue bin the ſins, by which I haue diſhonoured thee my good God! Thee, O infinite Excellēcy! Thee O immēſe Goodnes! I poore Creature know not how more perfectly to procure thy diuine Maiesty &c. as before, in the ſecōd Act.

8. The fifth Act, anſwerable to the ſixt Chapter alſo, nu. 5. O my deare Ieſus, thou loueſt the ſoules of my Brethren ſo dearely, that whatſoeuer for thy ſake is done vnto them, thou accounteſt done vnto thy ſelfe. Wherfore O my Soule to this end affoard the ſoules of thy Brethren &c. as before in the firſt Act.

9. It is very good to renew theſe Acts often, and to make euery morning, ſome one of theſe oblations: for this is a deuotion, by which we may purchaſe many great commodityes, and ſuffer no diſcōmodity; by which our works may become more meritorious, our prayers more impetratory, our actions more higly ſatisfactory; and finally by which we may haue great hope, to eſcape eyther all, or at leaſt a great part of Purgatory.

10. Neither is there any danger of violating Charity due to our ſelues by the practice of this deuotion; but we may rather offend againſt charity by making ſlight of a deuotion, which might haue bin ſo beneficiall to vs. For it is cleare we cā looſe nothing, & muſt needs gaine much: much for our ſelues, much for our neighbour, & much for the glory of Almighty God: to whom be all prayſe & glory for euer and euer. Amen.