Antidote against purgatory. Or discourse, wherein is shewed that good-workes, and almes-deeds, performed in the name of Christ, are a chiefe meanes for the preuenting, or migatating the torments of purgatory. Written by that vertuous, and rightworthy gentle-woman (the honour of her sexe for learning in England) Ms. Iane Owen, late of God-stow, in Oxfordshire, deceased, and now published after her death

Of the inexplicable paynes of Purgatory , and of other Circumstances accompanying the same ; translated out of the spiritual Booke of Cardinall Bellarmine , entituled : De gemitu Columbae . lib. 2. ca. 9. THE I. SECTION .

AMONG all the Passions of the mind , there is not any , which hath so great a soueraignty , and command ouer man , as the Passion of Feare . The reason hereof is euident , and euen ingraffed in mans Nature . For euery man taketh pleasure and delight in a sweet and quiet repose of his owne beeing ; and consequently flyeth , and auoydeth whatsoeuer may endanger to hinder , or take away his said quietnesse and rst ; according to that Axiome in Philosophy : Omnis res cupit conseruare suum Esse . And hereupon it ryseth , that the Passion of Loue is nothing so potent and preuayling with men , as Feare . For we experimentally see , that most men are afrayd to commit diuers impieties , more for Feare of punishment to be inflicted by the Law , then for Loue of God , or Vertue .

Now , to apply this to my present purpose . Whereas my proiect in these ensuing leaues is , to awaken the harts and minds of diuers Catholiks for the preuenting , or at least lessening the paynes of Purgatory by their good deeds and workes of Charity , performed in their lyfe tyme ; therefore I haue in the Front of this Treatise thought good to plant a Discourse touching the incomprehensible torments of Purgatory , and other circumstances accompaning the same torments ; that so , such persons , for whose sake this labour is vndertaken , ( as not being blindfoulded vnder the veile of carelesse negligence ) may haue a greater Feare & Horrour of the said torments ; and consequently , may be more watchfull and sollicitous for their preuenting of them , by their Almes-deeds , and other such workes of Charity .

Which kind of Feare was ( as I may tearme it ) the Genius of Reuerend Antiquity , causing the liuers in those ancient times , to be so dreadfull not only of the torments of Hell , but euen of Purgatory : So healthfull to mans Soule is that admonition of Holy Writ , 1. Pet. 1. Walke you in feare , during the tyme of your earthly habitation . And vpon this ground our Forfathers labored so much to spread themselues in the doing of good works ; and this with most iust reason ; since he is truly rich , who is rich in good-workes : and the want of them is a spirituall beggary . And therfore most deseruedly is this Feare stiled by the Wiseman , The beginning of Wisdome , Prou. 11. as also by some others , The Mother , & Daughter of wisdome ; and so holy Iob had iust reason to say : I feared all my works . Iob. 9.

The Discourse prefixed touching the Paynes of Purgatory , I haue wholy taken , and Translated out of one of the spirituall Bookes of the most Worthy Cardinall Bellarmine , entituled : De Gemitu Columbae . lib. 2. chap. 9. Therefore when the Reader peruseth it , let him remember , that it is Bellarmyne who speaketh , not I. In this passage the learned Cardinall relateth certaine dogmaticall Miracles , touching the doctrine of Purgatory . I haue thought it much more preuayling to deliuer the contents therof in the Cardinalls owne words , which are without any affectation of Oratory , or fyled Speach , then by any other meanes or Method of my owne , in altering the same . Since I presume , that the speaches of so worthy , so learned , so pious a man ( being an Ornament of this presentage ) will sway more with all good Catholiks , by way of perswasion , then any words of myne can effect ; And certaine it is , that who speaketh perswadingly , speaketh Eloquently .

And I hould it a greater Honour , to become a poore Translator of any part of his learned writings , doing therby the more good ; then to be accounted a skilfull Composer of Bookes , doing therin the lesser good . And with this I refer the Reader to the passage of Bellarmyne by me Translated , wishing him not to be diffident of the truth of the Contents thereof ; seeing he may see , that the Cardinall giueth full credit and assent thereto ; and also , in that he is an ouer Materiall and Sensible Christian ( as I may tearme him ) who measures matters of Fayth and Religion , by the false yard of naturall apprehension . And great incredulity and dulnes it is , to thinke of things touching the soule , only as he seeth them , abstracting them from the trutination of Gods Iustice heere-after to come ; themselues thus through supine heedlesnes falling vpon that dangerous sentence of the Wiseman : Ita securi viuunt , quasi Iustorum facta habeant . Eccles. 8. They liue as securely , as if their workes were of the Iust. But what doth there immediatly follow ? Hoc vanissimum . This is most vayne .

The discourse of Cardinall Bellarmine , touching the inexplicable paynes of Purgatory .

THose Soules , who remayne in Purgatory , do afford to vs yet liuing in the world , a great occcasion & matter of teares ; in so much that a due consideration & meditation of Purgatory may iustly be termed a flowing well of teares .

Now touching the paynes of Purgatory , foure principall heades or branches are to be considered ; from the which we may in part coniecture of the greatnes of those paines ; and in regard of such their greatnes , all good men may be the more easily induced , to powre out their teares in commiseration of their Christian Brethren , who are in the meane tyme tormented with those paines .

The first of these Heades is , that the paynes of Purgatory are greater & more intense , then any paynes , which men can suffer in this lyfe . The second , that the paynes of Purgatory to them that suffer them , do for the most part endure longer , then any paynes of this life can endure . The third , that the soules which lye in Purgatory , cannot helpe , or bring any ease to themselues . The fourth and last Head is , that the soules which are in Purgatory , are of huge number , and almost infinite in number . Now from all these different passages , it is cleare , that the soules in Purgatory are in a pittifull state , and therefore most worthy of all commiseration ; & that those men , who yet are liuing , are no lesse then half mad and distracted in iudgment , who during their life tyme , are carelesse and negligent in satisfying for their sinnes , and had rather descend ( vpon their death ) to those places of Torments , then to be depryued of any pleasure , while they liue in this world .

And now to begin with the first , which is , that the paynes of Purgatory are greater , and more violent then all paynes ioyned together , which in this lyfe we can vndergoe ; this verity is confirmed by the authority of S. Austin in Psal. 37. who thus writeth hereof : Domine , ne in indignatione tua arguas me &c. O Lord do not chastice me in thy wrath and indignation ; Let me not be in the number of those , to whom thou shalt say ; Ite in ignem aeternum , go into euerlasting fyer ; neither otherwise correct me in thy anger , but that I may be made such , as that my said correction shall not be needfull to be increased with that purging fyer , in respect of such men , qui salui erunt , sic tamen quasi per ignem , who shal be saued , but as by fyer . And then a litle after S. Austin thus further inlargeth himselfe : Et quia dicitur saluus erit , contemnitur ille ignis &c. And because it is sayd in the place aboue , they shal be saued , therefore that fyer is neglected and litle feared . True it is , they shal be saued by fyer : grauior tamen erit ille ignis ( saith he ) quàm quicquid potest homo pati in hac vita : Notwithstanding that fyer shal be more heauy and intollerable , then any paynes , which a man can suffer in this lyfe . And you well know , what great torments diuers wicked men haue here suffered , and are able to suffer ; yea good and vertuous men haue suffered as much as the former . For what paynes or torments hath any malefactour , theefe , adulterer , or any other wicked or sacrilegious person suffered , which Martyrs haue not suffered for their confession of Christ ?

Therefore these Torments , which are in this world , are of a far more lower degree : And neuerthelesse , you see , how ready and prepared men stand to performe any thing commanded them , to preuent the suffering of them ; with how much more reason then haue men to doe that , which God commandeth them , that so they may not vndergoe those ( by many degrees more horrible ) torments ? Thus far S. Austin , whose iudgment herein many other Fathers follow .

Saint Gregory thus dilateth of the same point : Domine , ne in furore tuo arguas me &c. Lord , do not chastice me in thy fury , nor rebuke me in thy anger . I know well , that after the end of this lyfc some mens sinnes shal be expiated & purged by the flames of Purgatory ; others shall vndergoe the sentence of eternall damnation . Neuerthelesse , because I do firmly belieue , that transitory fyer to be more insufferable , then any tribulation in this world ; therefore I thirst not only not to be abandoned and remitted to eternall damnation ; but also I greatly feare , to be chastized in this temporall punishment of Purgatory . Thus much S. Gregory . Of the same iudgment herein , are Venerable Bede , in 3. Psal Poenit. S. Anselme , in cap. 3. Ep. 1 ad Cor. S. Bernard de obitu Humberti &c.

S. Thomas of Aquin l. 4. sent. d. 30. q. 1. art. 2. doth not only subscribe to the iudgment of the former Fathers in this point ; but he also further maintayneth , that the least payne in Purgatory is greater & more insupportable , then the greatest torment in this world ; And yet notwithstanding all this , we obserue daily , that men are not afrayd to contemne those most insufferable torments in Purgatory , who cannot endure far lesse paines in this world . But this is the blindnes of mans corruption , which is much to be deplored in this our vale of Teares .

To proceed further . S. Thomas proueth this his former sentence and iudgment from this following reason : It is ( sayth he ) an inexpugnable and vndeniable truth , that poena damni , the payne of the losse , incurred by sinne , is far more grieuous , then Poena sensus , then any payne of sense , or feeling . And it is further most euident and confessed , that all those , who are in Purgatory , during their stay these , do suffer Poenam damni , the paine of losse ; that is , the losse of the vision of God .

But to auoyde the force of this Reason , it may be perhaps replyed by some , that the perpetuall punishment of losse , to wit , to lose for all eternity the sight of God ( as such suffer , who are in Hell ) is truly indeed a punishment and the greatest of all punishments ; but during the tyme of a soules staying in Purgatory , the want of the diuine vision and sight of God , is not properly to be accounted a punishment , or at least not a punishment or payne more fearefull then those punishments , which Martyrs haue suffered in this life ; seeing that we , whiles we liue here vpon earth , do not see God , and yet we are nor said truly to suffer poenam damni , any payne of losse ; because we shall see God in due tyme , if so we purge & free our harts from sin , as is our duty to doe . Yea the ancient holy Fathers , Patriarchs , and Prophets , who remayning in Limbo Patrum , expecting the comming of the Sauiour of the world , did not as then see God ; and yet they were not afflicted with any poena damni , because they were to see God in a prefixed & designed tyme . For thus Abraham answeres to the Rich glutton , Luc. 16. Remember sonne , that thou in thy lyfe tyme receiuedst thy pleasures , and Lazarus paynes , now therefore he is comforted , and thou tormented .

In which words , we do not fynd , that Abraham said ; Lazarus was tormented with poena damni , with the punishment of losse ; but that he was in solace & comfort , & consequently not in torment . And further , where S Simeon Luc. 2. sayth : Nunc dimittis seruum tuum in pace &c. Now ( O Lord ) thou lettest thy seruant depart in peace , was not of opinion , that through death he should descend to any most insupportable paynes , but to a most sweet repose and peace .

To conclude S. Gregory l. 3. moral . c. 22. teacheth , that the ancient Patriarches and Fathers during their being in the place , called Limbus Patrum , did not suffer there any torments , but did find rest & quietnes . The force of this obiection or argument is easily dissolued . The answere is this . Whiles we are liuing here vpon earth , we do not easily apprehend , how heauy a matter it is , to want the vision and sight of God ; both in regard , that what things we apprehend by meanes of corporall phantasmes , and the ministery of the senses , we do but obscurely vnderstand , as also , in that we being softened and cherished in corporall delights and pleasures , we solace and content our selues therewith , and thereupon we are not much sollicitous and seeking after spirituall contentments .

The ancient Fathers and Prophets , were not tormented with any poena damni , payne of losse , in that they saw not God ; because they well did know , that this procrastination & deferring of enioying the vision of God , was not occasioned through any default in them , but because the prefixed tyme of that most blessed sight was not yet come .

But heere in our case , it falleth out otherwise , since touching those soules , who are condemned , and relegated ( as it were ) to Purgatory after the comming of Christ , it is impossible , but that they should be in the highest degree afflicted ; for seeing they in that state are depriued both of body , and of all corporall senses , they cannot take further delight in sensible obiects , as in meate , drinke , riches , honours , in satisfying any carnall concupiscence &c. but they wholy breath and thirst after the contemplation of the first Truth , and their enioying their Summum bonum , or chiefe good ; for the obtayning whereof , as for their last end , they well know that they were created .

Heerunto may be adioyned this other reason ; to wit , that the soules in Purgatory do wel know , that the kingdome of Heauen is now made open to the faithfull Christians , and that the only hindrance of not present enioying of it , is only the guilt of payne , contracted through their owne peculiar sinnes ; from whence it cannot but follow , that these soules are euen offended & angry with themselues , in that they alone are the cause of their long dilation & deferring of their enioying so great an happines .

These soules may well be resembled to a man in great extremity of hungar & thirst , though hauing a table before him furnished with all variety of meats , wynes & choyce waters ; and yet the only reason and impediment of his not feeding of them proceedeth from some former miscariage of the said man , which hath deseruedly caused this his delay in tasting of them .

We may add hereto , that the most ancient Fathers , Austin , Gregory , Beda , Anselme , and Bernard , do not speake de poena damni , of the payne of losse , which payne all acknowledge to be most great ; but de poena ignis , of the paine of fyer ; & this payne , they all with one consent affirme to be more horrid & intollerable , than any torments in this life . For althogh here vpon earth the torment by fyer is great , yet that fyer , which is not maintayned & nourished with wood or oyle , but is created as an instrument of Gods iustice , to burne and torment soules , must without all doubt be most violent , and sharpe in the highest degree ,

Now , from the premisses it is euicted , that though we would not acknowledge poena damni , the temporary payne of losse , which is in Purgatory ( to wit of the losse of the vision of God for a long tyme ) to be more insufferable then all the torments in this life ; yet that the punishment of the fyer in Purgatory is greater then any temporall afflictions in this lyfe , is euidently proued from the authorities of so many ancient Fathers aboue produced .

And because , there are many men , who can hardly be induced to belieue any thing , which themselues haue not seene , God sometimes therefore hath vouchsafed , to raise certaine persons from death to lyfe ; commanding them to relate to others liuing , what themselues touching this payne haue seene .

Amonge so many eye-witnesses ( as I may terme them ) who haue seene the torments of Purgatory , I will alledge only two , the one being a man , the other a woman , whose testimonies therein are to be accepted without any doubt or diffidency .

The one then , is Drithclmus an English man ; the history of which man Venerable Bede writeth , & relateth this accident , as a thing well knowne & euident to himselfe , it happening in Bedes owne life tyme , with great amazement to all of those dayes .

Thus then Bede writeth hereof in his fifth booke of the History of the nation of England cap. 13. His temporibus miraculum memorabile , & antiquorum simile in Britannia factum est &c. In these tymes a most memorable miracle ( and like to the ancient miracles ) did fall out in Britanny . For to incite the liuing , touching care to be had concerning the death of the soule , a certaine Man being for the tyme dead , was after restored to lyfe of Body , relating many things worthy of remembrance , of some of which I haue thought good at this present to make particular mention . It is this .

There was a certaine Househoulder , or Father of a family in the Country-Norman , belonging to the Humbri . This man did lead with his whole house a very religious lyfe . Who being taken with a sudden infirmity and sicknes in body , and his payne more , and more increasing , he was brought to the howre of death , and dyed in the beginning of the Night . But at the appearance of the morning he returned to life againe , and setting himselfe vp in bed , all those , who accompanicd that night the dead Body , through feare and amazement presently fled away .

But his wife , who loued him dearely ( though fearing ) remayned with him , whom he did comfort in these wordes : Feare not wife , for I am truly risen from death ; with which this night I haue beene houlden ; and I am permitted to liue againe among men heere vpon earth ; but not after the same manner as I was accustomed heretofore to liue , but after a far different sort . Hereupon he presently did ryse out of his bed , and went to the Oratory , or Chappell belonging to that village , spending the most part of the day in prayer . He instantly deuided all his substance into three partes ; of the which one part he gaue to his wyfe , another to his children , and the third he distributed to the poore .

And , he with great speed freeing himselfe from all care of the world , came to the Monastery called Mailros ; and there taking the Tonsure , the Abbot prouided for him a secret cell , into which he entred ; and there continued till the day of his death , in such great contrition of mind and body , that his very lyfe ( though his tongue had beene silent ) did speake , that he had seene during the short tyme he was afore dead , many things both fearefull , and to be desired . For he deliuered the matter in this manner .

Lucidus erat aspectu , & clarus indumento , qui me ducebat &c. One of a lightsome countenance , and bright in apparell , did lead me . We came vnto a certaine valley of a great largenes & profundity , but of an infinite length . That part of the valley , which was vpon our left hand , was most terrible through scorching flames ; The other part thereof was no lesse terrible through extremity of hayle , frost , snow , and wynds . Both these wyde passages of this valley were full of soules , of men and women , which seemed to be tossed to and fro ( as it were ) through force and violence of boysterous stormes . For when they could not any longer endure the violence of so great an heat , the poore miserable soules did cast themselues into the middest of that insufferable cold , aboue related ; and when as neither there they could fynd any rest , or ease , they then agayne leaped into those inextinguishable flames of fyer .

And whereas an infinite multitude of poore soules I saw thus to be tormented with this vnfortunate vicissitude of torments , and without any intermission or ease , I began to call to mynd , that perhaps this place was Hell , of the intollerable torments wherof I had before heard much spoken . My Conductour ( who went before me ) answered to my present thought , saying ; Do not so thinke , for this place , which thou seest , is not that Hell which thou supposest . Now the vision of Hell , and after of Paradise , being explayned , which for breuity I omit ; the Conductour thus further said to the person raysed from death : Scis omnia , quae vidisti ? dost thou know all these things , which thou hast seene ? The raised party said , No. I do not know them . To whom his Conductour thus replyed : That great vale , which thou hast seene most dreadfull for flames of heate and fyer , as also for insufferable cold , is that place , in which the soules of all those are to be purged and chastized , who in their lyfe tyme delayed from time to time to confesse their sinnes , and to makc satisfaction for the wickednes by them perpetrated ; and yet in the very last houre of their lyfe , obtayned true penitency and contrition for their sinnes , and so departed out of their bodies ; which soules because they made confession of their sinnes , and had penitency of them ( though at the last houre of their death ) do yet belong to the Kingdome of Heauen . And many of these poore soules are much eased by the prayers of the liuing , by Almes-deeds of their friends , by their strict fastings , and especially by the celebration of holy masses in their behalfe ; so as by these meanes diuers of them are freed from their torments before the day of Iudgment .

Venerable Bede thus further addeth hereto ; Cum ille incredibili austeritate Corpus suum vexaret &c. When as this man raysed to life , did afflict his body with incredible austerity , praying , and praysing God with hymns , he then standing in water frozen through cold with yce , his fellow Monkes would say to him ; It is wonderfull , ô Brother Drithelmus , that thou art able to endure such asperity of cold ; He then replyed , Frigidiora vidi , I haue seene much more cold places . And when they in lyke sort said to him ; mirum , quod tam austeram tenere continentiam velis &c. It is wonderfull , that thou wilt keep this austere continency in meates &c. He answered : Austeriora vidi , I haue seene greater austerity . And in this sort , through an indefatigable desire of the ioyes of Heauen he tamed and subdued his old feeble body vntill the day of his death , he much profiting many by his perswasions and conuersation of lyfe . Thus far S. Bede in his relation of this history .

Now , that the contents hereof are most true , I little doubt , because it is agreable to the sacred Scripture , in the booke of Iob cap. 24 Ad nimium calorem , transeunt ab aquis niuium : from waters of snow , they passe to ouermuch heate . Againe S. Bede ( a Venerable & most godly man ) recordeth the same , as happening out in his owne dayes and lifetime . To conclude , there did follow out of this vision great spirituall benefit , the which God is accustomed to draw and extract out of such miraculous euents , and not curiosity or vanity , but the health of many soules by their conuersion to pennance & vertue . In this next place will I come to the testimony of a most admirable woman , her name was Christina , whose life is written by Thomas Cantipratensis of the order of S. Dominicke , a man most worthy of credit , and who liued in the dayes of the said Christina .

The same is in like sort witnessed by that Venerable man Iacobus de Vitriaco ( l. de vita & rebus gestis B. Mariae de Oegnies ) a pious and learned Cardinall , who in a booke of his maketh mention of diuers holy women , and particularly of this Christina Mirabilis , whose life he relateth most briefly in a short Compendium . Now this Virgin Christina doth thus speake of her selfe , instantly after she did rise from death to lyfe in the sight of many then liuing : Statim vt è corpore excessi , &c.

Presently after I did leaue my body , certaine Angels of God , being ministers of the light , receaued my soule , and brought it to an obscure , darke , and horrid place , being full and replenished with the soules of men and women . The torments , which I did behould in that place , were so extreme , violent , and insufferable , as that they cannot be deliuered , in any words . I did see there diuers , with whom I was acquainted , whiles they here liued vpon the earth . I did much pitty those poore miserable soules . I demaunded of my Conductours , what place this was , for I did imagine that it was Hell . They answered , that it was the place of Purgatory , reserued for such sinners , who had obtayned true penitency of their sinnes before their death , but had not yet performed any actuall satisfaction for their Crimes in their lyfe tyme committed .

After this , my Conductours brought me to behould the punishment of the damned in Hel , where also I did find certaine persons knowne to me in their lyfe tyme . After this I was conducted vp to Paradise , euen to the Throne of the diuine Maiesty , where I did behould our Lord wellcomming me . I reioyced excessiuely thereat , as being then perswaded , that I should there remayne with our Lord for all eternity . But he presently answered me , saying : Most wellcome daughter , thou shalt with out all doubt finally stay with me , but here I put to thee an election , of which of these two things thou hadst rather make choyce , to wit , whether thou haddest rather now stay with me for all eternity , or els to returne vnto the world and earth againe , and there resuming thy former body to suffer paynes , though without any danger to thy body , by which paynes thou mayest free & set at liberty those soules , which thou behoulding in Purgatory , didst commiserate & pitty , that so by this means , men and women yet liuing vpon the earth , through the example of thy penitent lyfe , abstayning from commiting more facinorous Crymes , and performing in satisfaction of them , what they ought to do , may in the end ( being enriched with store of merits and good deeds ) be conuerted to me .

Now I , without any pause or delay answered , that I had rather returne to my body vnder the former condition proposed to me ; and thereupon our Lord taking it well , that I shewed my selfe so ready in the choyce , commandeth my soule to be restored to its body . In the performance whereof it was wonderfull to behould the incredible swiftnes , and celerity of the blessed spirits . For euen in that very houre , when it is sayd in the Sacrifice of the Masse , ( which was then offered for me ) Agnus Dei , O Lambe of God &c. my soule was placed before the diuine Maiesty , and at the third time of the saying of the foresaid words , Agnus , Dei ; the Angells restored me to my body . And thus the matter standeth touching my departure out of this world , and my after returne to lyfe ; since all this was done concerning my being restored to lyfe , for the chastizing of men , and their amendment in manners and conuersation .

Therefore I would intreate all persons , that they would not be troubled , or affrighted with such things , as they shall see in me . The things do exceed mans vnderstanding , which ( God commanding ) shal be performed in me . Neither haue such euents at any tyme hapned among mortall men .

Thus much did she speake . And then the wryter of her lyfe adioyneth these words following , concerning her Cap. 6. Tum vero caepit illa exercere &c. Thtn she did begin to exercise and put in practise such seuerities , for the performance of which she was sent by our Lord : She did voluntarily enter into burning Ouens , & was tormented in those fyers ; so as through the straytnes of the place and paynes , she made a fearefull & horrible noyse ; But after she came out of those places , there was not to be seene in her body any print , or marke of such her burnings .

And then the foresaid Authour thus further proceedeth in his discourse Cap. 7. Sub aquis Mosae fluminis hyberno tempore , cum rigerent omnia gelu &c. She very often & long stood in the waters of the riuer Mosa , in winter time , when it was congealed with frost , remayning there in such manner six dayes , and more .

And then a little after the foresaid Authour thus further sayth , cap. 9. Interdum in aquis orans &c. She sometymes praying in the waters , was caryed by them vpon the wheele of a water mill , and so in most horrible manner was borne about with the wheele thereof , being notwithstanding perfect & vnhurt in all the parts of her body .

And the Authour thus more writeth , ibid. Surgebat quandoque medijs noctibus , & totius Oppidi Trudonensis canes in se concitans &c. She often tymes rysing about midnight , would stir vp against her all the dogs of the towne of S. Truyen , she running before them following her , like a swyft Deare , throgh certaine obscure places full of bryars and thornes , in so much , as she was pricked & her skinne torne in diuers places , as that no part of her body was free from wounds ; and yet after her sheeding of much bloud thereby , no prints , scarrs , or marks of any wounds or pricks were to be seene in her body . Thus far the forsaid Authour .

Now , that this his Narration of all set downe , was most true , appeareth seuerall wayes ; First , because , as I said aboue , he had Iacobus Bishop and Cardinall of Vitriacum , ( a most graue man ) to beare witnesse thereof . Secondly , in that the authour of this History did relate passages done in his owne life tyme , and in the same Prouince , wherein himselfe liued , seeing he was Bishop , and suffragan to the Archbishop of Cambray . Thirdly , in that the matter and History it selfe euen publikely ( as it were ) deposeth and auerreth the truth hereof ; to wit , that her body was so after conformed and strengthned by diuine power , as that it should suffer payne by fyer , and yet should not be dissolued ; should receaue wounds and sheed much bloud , and yet no prints of those wounds should appeare .

In this sort this most blessed woman liued , not for the space of few dayes only , but during all the time of fourty two yeares , after her returne to lyfe . And lastly ; because by this course of her life she conuerted many to true penance and compunction of their sinnes , and after her death was glorious and eminent for miracles : therefore God by such examples aboue insisted vpon , would stop the mouths of such incredulous persons , who are not afraid sometymes to demand , Who hath returned from Hell ? who hath seene the torments either of Hell , or Purgatory ?

Behould heere , we haue two faythfull Witnesses , a man and a woman , who haue seene the most bitter and insufferable torments of Hell , and Purgatory ; and therefore such men do wholy rest inexcusable , who do not bleeue these points : and yet those men are more inexcusable , who belieuing these & such like examples , do not withstanding neglect , and contemne them , forbearing to make satisfaction for their sinnes to God , in fasting , mourning , and bewayling the most poore state of their soules . But let vs come to other heads aboue specifyed .

The second Head was , the long and dayly sufferance of the paynes of Purgatory . I grant , that there is a wryter ( otherwyse of a great name and worth ) who did maintayne , that not any soule remayned tormented in Purgatory aboue twenty yeares , yea perhaps not aboue ten yeares ; notwithstanding the vse of the Catholike Church teacheth the contrary , which prescribeth Anniuersary Sacrifices of the Holy masse to be offered vp for soules de parted , not only for ten yeares , but euen for a hundred yeares , and more .

This point appeareth further from the vision , which we related aboue out of Venerable Bede , which sheweth that many Soules are to remayne to be tormented in Purgatory , euen till the day of Iudgment And the same verity may receaue its further warrant from the authority of Tertullian , a most ancient Authour , who speaking of Purgatory vnder the name of Hell , thus writeth , l. de Anima cap. 17. In carcerem te mandet Infernum &c. Hell may send thee to that prison , from whence , vntill thy sinnes be expiated , thou shalt not depart , perhaps till the day of thy resurrection .

But S. Cyprian Epist. 2. l. 4. discourseth of this point more perspicuously & plainly , thus saying : Aliud est pro peccatis longo tempore cruciatum purgari igne &c. It is one thing to be tormented with fyer for ones sinnes , during a long tyme ; and other thing , to haue purged his sinnes through a mans owne sufferance and seuerity of lyfe . Which point receaueth its further proofe from the vision of blessed Ludgardis , a most holy and eminent Virgin , whose lyfe was written by Thomas Cantipratensis aboue mentioned , who had written the lyfe of Christina Mirabilis . And because the matter is of Consequence , & concerneth much ( by way of example ) the Prelats of the Church , I will here set downe the words of the Authour himselfe , which are to be found in the second booke of the lyfe of holy Ludgardis ( apud Surium tom 3. 16. Iunij . ) The words are these .

Hoc ferè tempore Dominus Innocentius Papa tertius &c. About this tyme Innocentius the third , being Pope , after the Councell of Lateran was celebrated , departed this lyfe , and did presently after appeare visibly to Ludgardis . After she saw him compassed about on all sydes with a great fyre , she asked him , who he was . He answered , that he was Innocentius the Pope . But she replying with griefe said , What , is the Common Father of vs all , thus tormented for so long a tyme ? He answered , I am in these flames for three causes . Which Crymes of myne had iustly deserued , that I had beene punished with eternity of torments ; but that through the intercession of the most holy Mother of God , ( to whom I did build & consecrate a Monastery ) I had repentance of my said sinnes . And so it is , that I haue escaped eternall damnation ; Neuerthelesse I shal be tormented with most cruell paynes , euen till the day of Iudgment . That I am permitted to appeare to thee , thereby to intreate thee to procure prayers & suffrages to be said for me ; this fauour the mother of mercy obtayned of her sonne in my behalfe . And at the speaking of these least words , he instantly vanished away . Ludgardis did make knowne this his necessity to her sisters , that he might be holpen with their prayers . But Ludgardis herselfe taking great commiseration of his poore state , did vndergoe wonderfull austerities for his reliefe . Let the Reader take notice , that Ludgardis did acquaint vs with those causes of this mans torments , which we for the reuerence of so great a Pope , haue thought good to conceale .

Thus much the former Authour , touching the vision of Ludgardis , which example hath often affected me with great feare and terrour . For if so laudable a Pope , who in the eies of men appeared not only good , but also holy , and worthy imitation , was in great danger of being eternally damned in Hell ; yet in lieu therof is to be punished with most insufferable flames , euen vntill the day of iudgment ; what Prelat may not feare ? Who ought not to search most narrowly , into euery corner of his conscience ? For I am persuaded that so great a Pope did not commit any mortall sinnes , except he committing them vnder the shew of some good , was therein deceaued by his flatterers , & such his Domesticks , of whom it is sayd in the Ghospell , Matth. 10. Inimici hominis domestici eius : A mans enemyes shal be they of his owne househould . Therefore as being taught by this great example , let vs all labour to make most diligent inquiry into our consciences , for feare they be not erroneous , though to our selues they appeare right and sincere .

But let vs returne vnto that point , from which we haue digressed . It is not to be doubted , but that the paynes of Purgatory may be extended to ten , twenty , a hundred , yea to a thousand yeares . But let vs grant for the tyme , that those paynes should endure but ten , or twenty yeares ; who is able to endure most dreadfull & inexplicable torments for the space of twenty yeares without any intermission or ease ? Now , that those burnings are to be without any alleuiation or rest , appeareth from the vision , which we haue aboue related , out of Venerable Bede .

Certainly , if a man were assured , that he should continue afflicted for the space of twenty yeares , without any intermission or relaxation , with the paine of the Goute , or of the stomacke , or the Head-ach , or tooth-ach , or of the Stone ; & that he could not by reason of such his dolours , take any sleep or rest ; no doubt such a man had rather make choyce to dye , then to perseuer , and liue in this miserable case . And if choyce were giuen him , whether he would remayne for twenty yeares without any respiration and ease in those foresaid paynes , or would suffer losse of all his state and goods ; Certainly he would with a most ready mind , seeke to be depriued of all his temporall meanes , that so thereby , he might free himselfe from so continuall & cruell paynes : with how much more reason then , ought euery wise man to make choyce of vndergoing of Penance , accompanied with its fruits , which fruits are , watching , Prayer , Fasting , Almes deeds , and especially teares , which are a signe of true Penance ?

Now if we add to the acerbity of these paynes and the long continuance of them , this third Calamity ; to wit , that the soules in Purgatory can in no sort help themselues , their infelicity & misery is much increased therby . For here among men conuersing on earth , there is hardly to be found any one so depressed in misery and calamity , but that either by flight , or by resistance , or by mediation of friends , or by appealing to another Iudge , or by humbly beseeching the mercy of the Iudge , or by some other meanes , he may free himselfe in some measure from the vexations , with which he is enuironed .

But ( alas ) in Purgatory the Soules can do nothing , but only patiently suffer their punishment . True it is , that Holy Men liuing heere on earth , may pray for the dead , may offer vp almes , and other satisfactory workes for the soules in Purgatory . But this priuiledge is not granted to the soules themselues being in Purgatory , except by a certaine Priuiledge to some few , and this most rarely ; to wit , to appeare to liuing men , and to beseech ayde and help by their charity . Therefore the state and condition of those soules are most miserable , who being in those torments , cannot beget any ease or help to themselues , or to the soules of their Father , Sonne , Brother , Mother , sister or wyfe ▪ or of any other friend lying in Purgatory .

But perhaps , It may be here suggested , that few are those Soules who come to Purgatory , and therefore the punishments there inflicted , are not much to be apprehended , but in a sort to be sleighted , and smally regarded . But to this I answere , that the soules which lye cruciated & tormented in Purgatory , are innumerable ; and so many , as that the number of them is sufficient to moue and stir vp mercy , though their torments were far more easy and light . This is euident , seeing we are instructed a little before from the history of Venerable Bede , that Drithelmus did see an infinite number of soules in Purgatory , as also from the lyfe of Blessed Christina , that the place of Purgatory was a most vast & huge place , replenished , & filled with soules .

Neither can it be otherwise , seeing nothing that is defiled , and contaminated , can enter into the kingdome of Heauen , but they only , are able to penetrate vnto the sight of God , ( which is a light , and in whom , there is not any darkenes ) and to that place of infinite purity who are truly holy and immaculate , & are members of that Church , in which there is not either macula , or ruga , spot , or wrincle , Ephes. 5. Now , who these men are , are most rare and most few ; and therfore it followeth , that all others , who belong to the number of the Elect , are to passe through the torments and paynes of Purgatory .

Now , from all the former passages of this discourse , it may necessarily be gathered , that the Doue hath iust cause daily to lament and mourne for so many members of hers , which with an infinite desire thirst after their heauenly Country ; and yet are in the meane time detayned from thence by intollerable flames of fyer , and are cruciated & afflicted with most bitter & inexplicable paines .

Thus far doth the Godly Cardinall Bellarmyne discourse of these former foure Heads , touching the Nature of Purgatory Which discourse ( in regard both of his Learning & Sanctity ) ought to sway and preuayle much with all such good & pious English Catholikes , who are sollicitous , and carefull of their owne soules good . Now the Authour of this Treatise wil conclude this first Section , by adioyning a Reason drawne from Schoole Diuinity , which demonstrateth that the paynes of Purgatory are far more atrocious and intollerable , then any paynes or torments of this life can be . It is this .

Three things do concurre as well to griefe or payne , as to ioy . To wit ; Potentia , Obiectum , & Coniunctio vnius cum altero ( as S. Tho. p. 2. q. 31. ar. 5. saith : ) An intelligent , or at least a sentient Power , or Faculty ; a conuenient Obiect to that Power ; and an Vnion or Coniunction of the Obiect with the Power . Now as concerning the Power , doubtlesly Potentia rationalis , a Rational Power or Faculty , is more capable of payne or griefe , then Potentia animalis , a sensible Faculty , or Function ; For if we respect Apprehension , or knowing , the Vnderstanding in a Rationall soule , is ( as it were ) a mayne Fountaine ; the Sense but a small Riuer . So far as concerneth the Appetite or Desire , the wil of a Rationall Soule is a maine Fountayne also ; The Appetite , ( being inferiour to it ) is but like a small Riuer . Seeing therfore the naked soule it selfe , is immediatly tormented , the griefe thereof ought to be the greatest , in respect of the Patient ; for here in this lyfe not so much the soule , as the body is tormented ; & by reason of the paynes of the body , some griefe and dolour passeth into the soule .

Now concerning the Obiect ; The fyer of Purgatory must be far more violent , horrible , & intense , then the fyer in this world is ; seeing that fyer is created , and instituted , as an instrument of Gods Iustice , who would shew his power in the creation of it .

Lastly , touching the Coniunction of the Power with the Obiect ; the Coniunction of the Soule with the fyer in Purgatory shall be most strait and ( as it were ) intrinsecall . For heere in this world , where all things are corporall and bodily , there is no Coniunction made , but only by the touch of the Extremities , or vtmost parts of the bodyes , and the Superficies of things ; wheras in Purgatory , the torments and fyer thereof , shall penetrate most inwardly the very soule it selfe . Thus farre , touching this first Section .

Of the meanes to auoyde , at least to mitigate , the paynes of Purgatory . SECT. II.

HAuing in the precedent Section , shewed out of the iudgment of the most learned Cardinall Bellarmyne , the atrocity of the paynes of Purgatory , and some other Circumstances accompaning the said paynes ; in this next place it is conuenient to set downe the meanes , through force whereof the sayd paynes may receaue some alleuiation and mitigation : I imitating herein the Physitian , who first inquireth into the disease , & after prescribeth Medicines , for the curing of the same .

These meanes ( according to the Doctrine of the Catholike Church ) are these following : To wit , the most holy Sacrifice of the Masse , Prayer , & Almes-deeds , or good workes ; according to those words of S. Austin ( serm. 32. deverb . Apost. ) Orationibus sanctae Ecclesiae , & sacrificio salutari , & Eleemosynis non est dubium mortuos adiuuari ; It is not to be doubted , but that the Soules of the dead are helped by prayers of the holy Church , by the healthfull Sacrifice , and by Almes deeds .

With whom accordeth S. Chrysostome ( Hom. 41. in 1. ad Cor. ) saying ; Iuuatur mortuus non lachrymis , sed precibus , supplicationibus , Eleemosynis . A dead man is helped , not with teares , but with prayers , supplications , and Almes-deeds .

With which two former Fathers , Venerable Bede ( to omit many other to auoyde prolixity ) doth conspire in these words . ( l. 5. hist. c. 13. ) Multos , preces viuentium , & Eleemosynae &c. The prayers of the liuing , Alms-deeds , Fasting , and principally the Celebration of the Masse do helpe many who are dead , that they may be freed from their torments , before the day of Iudgment .

But of these three seuerall kinds of Suffrages for reliefe of the soules in Purgatory , I will chiefly insist in shewing the force and efficacy of good works , or Almes-deeds . In the explication of which point I will first rest in the Authority of the Sacred Scriptures ; Secondly in the iudgment of the ancient Fathers . And First , touching the sacred Scriptures , I will alledge diuers passages thereof , which although they proue immediatly the great vertue of Good works , and Almes-deeds , for the gayning of the Kingdome of God , and remitting of the punishment of eternall Damnation ; yet ( as the Logitians phrase is , ) à fortiori , they much more proue , that the Temporary punishments of Purgatory , may be taken away , and ( as it were ) bought out by the pryce of them .

Now , to begin with the testimonies of Gods Holy writ , we first read thus therin : Eleemosyna ab omni peccato & à morte liberat , & non patitur animam ire in tenebras . Tob. 4. Almes-deeds free a man from sinne and death , and suffer not the soule to descend into darknes . And in another place we read : Sicut aqua extinguit ignem , ita Eleemosyna extinguit peccatum . Eccl. 3 As water doth extinguish the fyer , so do Almes-deeds extinguish sinne . Yea Almes deeds , and Good workes are so powerfull , as that our Sauiour after he had charged the Pharisyes with diuers great sinnes , yet thus concludeth , Luc. 11. Verumtamen date Eleemosynas , & ecce omnia munda sunt vobis ; but notwithstanding , do you giue Almes , and behould all things are cleane vnto you .

And which is more , Gods holy word extendeth the vertue of Almes-deeds euen to the Gentills and Heathens , for thus we fynd it said to Nabuchodonosor , who was a Pagan : Heare my Counsell ( O King ) and redeeme thy sinnes with Almes , and thy Iniquities with works of Mercy . Dan 4.

Now , if Good works of Charity , and Almes-deeds , performed euen by Heathens and wicked liuers , be so much respected by God ; much more then , Good workes of Christians and good liuers , are accepted of God , not only for the preuenting the paynes of eternall damnation , but also ( which is lesse ) of the temporall paynes of Purgatory .

To come to the ancient Fathers : S. Cyprian calleth Eleemosyna , Solatium grande credentium , securitatis nostrae salutare praesidium : Almes-deeds a great solace of the faithfull , a healthfull safegard of our security . Againe the said Father , serm. de Eleemos . Sicut lauacro aquae salutaris Gehennae ignis extinguitur , ita Eleemosynis & precibus nostris delictorum flamma sopitur ; As the fyer of Hell is extinguished through our washing in that healthfull water ( meaning at the tyme of our Baptisme ) so the flame of our sinnes , is abated by our good workes .

To whose iudgment S. Ambrose alludeth in these words . serm. 31. Eleemosyna quodammodo animarum aliud est lauacrum &c. Lauacrum semel datur , & semel veniam pollicetur ; Eleemosynam autem quoties feceris , toties veniam promereris . Almes-deedes is a certayne kind of Baptisme &c. But Baptisme ( meaning the Sacrament of Baptisme ) is but once administred , and but once it promiseth forgiuenes of sinnes ; But as often , as thou shalt do some act of Almes-deeds , so often dost thou procure forgiuenes of sinnes .

S. Chrysostome thus auerreth , Hom. 25. in act . Apost. Non est peccatum , quod non possit purgare Eleemosyna . There is no sinne so great which Almes-deed cannot purge , and take away . And more : Omne peccatum infra illam stat: All sinne is vnder Almes deeds ; meaning that Almes-deeds , and Good Workes can extinguish the greatest sinne .

To conclude , S. Leo thus writeth of this point , serm. 5. de Collectis : Eleemosynae peccata delent , mortem perimunt , & poenam perpetui ignis extingunt . Almes-deeds do blot out sin , destroy death , and extinguish the payne of perpetuall fyer .

Thus we see , what wonderfull efficacy and vertue both the Holy Scriptures , and the Ancient Father ascribe & attribute to workes of Charity and Almes-deeds ; from whence we may infallibly conclude ; that since such good-works are of force to extinguish the eternity of Hell fyer , much more the temporary flames of Purgatory .

Heere now I hould it expedient to answere two Obiections , which such men who are in slauery to their riches , not hauing the magnanimity and resolution to part with their siluer to any good and charitable vses , either for their owne soules good , or for the benefit of others that are needfull , are accustomed to insist vpon . The first is , ( say such men ) My goods are my owne , therefore I am not obliged to giue any part of them , but to what end my selfe best pleaseth . Their second argument and more potent is , I haue wyfe and children , I am bound by the Law of God to prouide for them , and after my prouision for them , I shall haue nothing remayning to bestow vpon good and charitable vses .

To the first of these two Obiections I answere ; First , if we should dreame for the tyme that a mans temporall goods were absolutely at his owne disposall , & that therfore it were in his power , whether he would giue any part thereof to good vses or no : to this I first say , that admitting for the present , that a man had sole dominion ouer his owne goods , and might dispose of them , as best pleaseth himselfe ; yet certaine it is from the former authorities , both sacred and humane , that , that man who is so wholy drowned in his temporall state , as that he cannot endure to part with some reasonable share of them to pious vses , shall hardly enioy Heauen ( for without Charity a man cannot be saued ) much lesse , shall he neuer escape the paines of Purgatory .

Secondly , I affirme , that it is a false ground to maintaine , that a man is so sole a Proprietary of the goods he possesseth , as that he may , as his owne passion and appetite carryeth him , dispose of them without giuing any part therof to needfull and charitable vses . And that this is most true , I produce in proofe thereof the Authorities and words of these Reuerend Fathers following .

To begin with S. Bernard , who thus speaketh to rich Men , in the person of the poore ( in Ep. ad Episc. Senonensem ) Nostrum est pauperes clamant &c. The poore crye out , It is ours , which you wastfully spend ; That is taken from vs most cruelly , which you ( rich men ) wast vaynely .

S. Gregory writeth in this sort ( in 3. parte Pastor curae admonit. 22. ) Admonendi sunt &c. Men are to be admonished , and instructed , that the earth , of which we all are , is common to all men ; and that therefore it affoardeth nourishment to all men : in regard wherof they but invayne and without cause repute themselues to be innocent herein , who peculiarly challenge to themselues , the common guift and liberality of God .

S. Austin ( Tract . in Psal. 147. ) Superflua diuiti , necessaria sunt pauperi ; res alienae possidentur , cùm superflua possidentur . Those goods , which are but superfluous to euery rich man , necessarily belong to the poore ; Another mans substance is possessed , when superfluous riches are possessed .

S. Chrysostome ( Hom. 34. ad populum Antioch . ) Non ad hoc accepisti &c. Thou hast not receaued thy riches , to consume them in wastfull expences , but that thou shouldst bestow much of them in Almes-deeds . And againe in the same place : Tuarum rerum &c. O man , thou art but a dispenser or steward of thy owne substance ; no otherwyse , then he , who dispenseth and distributeth the goods of the Church .

S Ierome ( vide Gratian. dist. 42. Can Hospitale : ) Aliena rapere conuincitur , qui vltra sibi necessaria retinere probatur ? He is conuinced to take euen by violence , those riches which belong to others , who is iustly accused to retayne to himselfe more , then is necessary to his state .

S. Basill ( in orat . in illud , Destruam horrea mea : ) At tu nonne spoliator es , qui quae dispensanda accepisti , propria reputas ? Art not thou euen a Robber , who takest those things & that substance for thy owne , which thou hast receaued to distribute to others ? The bread which thou hast in thy house , belongeth to the Hungry man , the Coate to the Naked man &c. Quocirca tot pauperibus iniuriam facis , quot dare valeres : Wherefore , thou dost iniure so many poore men , how many thou art able to relieue .

For greater breuity I will conclude with S. Ambrose , serm . 81. Sed ais , quid iniustum est , si cùm aliena non inuadam , propria diligenter seruem ? O impudens dictum ! Propria dicis ? Quae ? And then after : Non minus est criminis , quàm habenti tollere , cùm possis & abundes , indigentibus denegare . But thou wilt say ? What iniustice is it in me , if so I do not inuade other mens substance , but reserue my owne proper riches only to my selfe ? O impudent and shamelesse saying ! Callest thou them thy proper riches ? Which be they ? It is no lesse a cryme , to deny to giue to the poore , when thou art able to giue , and dost abound ; then to take riches from those , who already do enioy them . Thus far touching the Fathers Iudgment in this point , wherewith to shut vp the mouths of worldly and couetous men .

Now , for the better vnderstanding of the former Authorities , we are to conceaue , that those who possesse riches , be indeed true Lords ouer them , if so they be iustly obtayned and gotten : if the Comparison be heere made in respect of other men ; yet with reference to God , they are not to be accounted Lords , or absolute Proprietaryes , but only dispensers of them . For God created all things , and ordayned , that some men are rich , others poore ; yet not in that sort , as some should be so rich , as that they shall abound with all superfluities ; and others want necessaries , without hauing reliefe from those who are welthy . The reason hereof being , in that God being the Father of all men indifferently , did creat the world and all things therein , for the Common profit of all men ; and therefore who retayne superfluous riches to themselues , without distributing part of them to good and pious vses , do contrary to the will of God therein , and consequently do sinne .

Now , to come to that other excuse , that men are obliged to prouide for Children , and that therefore they haue nothing to spare for any good vses , thereby to redeeme themselues from the future fyer of Purgatory . And in thus Apologizing for themselues , they can readily alledge that place of Scripture , 1. Tim. 5. Si quis suorum , & maximè domesticorum curam non habet , fidem negauit , & est infideli deterior ; If any man hath not care of his owne , and especially of those of his houshould , he denyeth his fayth , and is worse then an Infidell .

To this poore reason , shadowed vnder the veyle of naturall affection , and Paternall care , I thus answere . I do not disalow a moderate care to be taken for the prouision of Children ; for he were an inhumane monster who should neglect the same . But this is it I say , to wit , for a man to be on the one syde so wholy absorpt & drunke in a thirsty pursuite of temporall riches , for a superfluous aduancement of his owne children ; and on the other syde , to be wholy negligent , careles , & incurious for the preuenting of the horrible flames of Purgatory .

This I say , is that , which may well be styled an insensible Lethargy in men . The Extremities I altogether dislike , the Meane I imbrace . And according to this ( O Catholikes ) your ouer great sollicitude in these matters , diuers of you will make superfluous prouision and charges in erecting a second House for a yonger Sonne , and the like ; because they are neere to you , as being Proseminated from your owne loines ; But your owne poore soules in the meane tyme you wholy forget , as if they were but strangers to you , or ( as the Phrase is ) but of the halfe bloud : such cecity & blindnes in men is greatly to be pittied .

Be not vnnaturall to your selues , in being naturall to your Children . Let your owne Soules ( which are more neere to you , then any Children ) haue at least a Childes Portion . When you looke vpon your children , looke vpon them , not with an eye of an ouer-indulgent , but of a Christian Father : And then may ech of you say to your selues in an inward reflexe of your iudgment : I loue you all dearely , with a Paternall loue , but I loue my owne soule , more dearely . I will prouide for your temporall meanes in fitting manner , and according to my degree . But shall my ouer much care of your temporall aduancement impouerish my soule ? O , God forbid !

What pleasure will it be to my poore soule , lying burning in the most dreadfull flames of Purgatory , for bestowing of that superfluity of meanes , which being otherwise bestowed for the good of my soule , might haue redeemed me from those flames ? Will your selues thinke intensly , of my such calamitous state , incurred by my ouer great loue towards you ? and accordingly will you worke meanes , by prayers , suffrages , and Almes-deeds in my behalfe , for the lessening of those my torments ? O , I feare you will not . And this I may probably gather , from the carelesse negligence in this point of many children towards other parents being now dead . And how can I promise to my selfe more from you , then we see by experience , other dead Parents haue receaued from their liuing children ? Let this be your speach in the secret Closet of your harts , concerning your children .

There is no Parent so kind , who would be content to suffer daily torments and rackings , to redeeme his sonne from the like torments , to which by commiting some flagitious Cryme he stands subiect & obnoxious . Is not then that Parent ( I will not say halfe distracted , but ) of most weake iudgment , who shall labour , and couet certainely to vndergoe most horrible torments ( and incomparably far greater , then this world can affoard ) and this not for freeing his sonne from any paynes at all ; but only that his children may liue in a more lautious , opulent , & full manner , then otherwise they should , though competent , and sufficient meanes would notwithstanding be left vnto them ?

For is it not infinitly far better for the Parent , to leaue his children , in fitting degree and quality , furnished with temporall meanes , and withall himselfe , by distributing a good part of his state in his life tyme to spirituall ends , wholy to preuent , or at least partly to diminish the paynes of Purgatory ; then to leaue his issue in greater affluency and abundance of worldly riches , and himselfe to continue many yeares in that insufferable conflagration of fyer ; the grieuousnes whereof truly to conceaue passeth our conceite ? O , Ante faciem frigoris eius quis sustinebit ? Psal. 147.

Thus far I haue thought good to draw out , and enlarge this Section , in stirring the mould about the roote of this ordinary pretence , & excuse of Parents prouiding for their Children ; by reason that most Parents ( to the great preiudice of their owne Soules ) do shaddowe their want of Christian Charity to others vnder this pretext ; and therby they make their owne Children to become Enemyes to themselues : and so it falleth out to be most true , as is aboue alledged by the foresaid illustrious Cardinall : Inimici hominis , Domestici eius . Matth. 20.

Yet before I conclude this Section , I only say ; although according to the iudgment of the Philosophers ; No man knowes , what kind of loue that is which Parents beare to their children , but he that hath children ; notwithstanding before I would endure an infinity of torments for their greater and more full aduancement , I would in part lessen my temporall State , for the good of my owne Soule : for though Children be most neere to their Parents , yet that sentence is most true : Tu tibi Primus , & Vltimus .

A Persuasory Discourse for the putting in practise the meanes ( which are good Workes ) for the auoyding of the paynes of Purgatory . SECT. III.

IN the two former Passages are layed open , First the Horrid atrocity of the paynes of Purgatory ; Secondly , the meanes how to preuent , at least to lessen & mitigate them : It now followeth , that I spend some leaues in a Paraeneticall ( as I may terme it ) or Persuasory discourse , therby to inuite Catholikes to put in practise the said meanes , which are conducing for the preuenting of those temporary direfull flames . And whereas these my speaches are directed chiefly to such of you Catholikes , which are most slouthfull and sluggish in the prosecution of the same meanes , I meane , in the performance of Good Workes . Therefore I must heere intreate you , to pardon my rudenes of style , since it best sorteth to point forth ( for words are the Images of things ) your most deplorable state herein . Dangerous wounds ( you know ) must haue deepe incisions ; And matter of Tragedy ( for I account yours to be such ) is to be deliuered in mournefull Accents . Neuer ought we in this case to forbeare the touching of the member affected with a hard hand . O no. The Apostle indoctrinateth vs otherwise , in those his feruorous and fiery words , 2. Tim. 4. Praedica , Insta , oportunè , importunè , argue , obsecra , increpa &c. To such Catholiks , which are feruorous in the performance of good and pious Actions , this my speach doth not extend .

But here now I hould it conuenient to marshall and range such men into seuerall kinds , to which men this my Admonition belongeth . The first kind of these are such , as are yet Schismatikes in the present course of their lyfe , and other Catholikes , who hertofore perhaps haue liued for many yeares in a Schismaticall state . Touching the first kind of actuall Schismatikes ; admitting , that before their death , they become truly penitent of their former continuance in Schisme ; for otherwise their soules are infallibly to descend to Hell , not to Purgatory .

But admitting ( I say ) the best ; to wit , that they do dye in true repentance of their former sinne , which only must proceed from the bound-les Ocean of Gods mercy ; Yet , what ineuitable Torments , and for how many yeares , do expect them in Purgatory , if otherwise they seeke not to deliuer themselues thereof , in their owne lyfe tyme by good workes ? This point will best appeare by discouering in part the atrocity of Schisme , and a Schismaticall lyfe . For the better explayning whereof I will insist in the Authorities of the Holy Scripture , & the most ancient Fathers .

And to begin with Gods word , we thus read , Galat. 5. The workes of the flesh are adultery , fornication , & Sects : ( meaning thereby Schismes ) They which shall do such things , shall not inherit the kingdome of God . And in respect of the state of Schisme , the Church of God , is styled in sacred Writ : One sheepfould ( Ioan. 10. ) One body ( Rom. 12. ) One Spouse , ( Cant. 6. ) and one Doue . But now Schisme , as comming of the Greeke verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , scindo , deuideth that which is one , into parts : Therefore as a member cut of from the whole body , ceaseth to be a part of the said body ; so a Scismatike by open profession of an Erroneous Religion , impugned by the Church of Christ , ceaseth thereby to be a member of the Church of Christ .

To descend to the Fathers ; Marke how they pensill out a Schismatike , or Schisme : I will vrge but two or three for breuity . S. Austin then thus writeth ( l. de fide & Symb. c. 20. ) Schismatiks though they belieue the same points , which we belieue ; yet through their dissention they do not keep fraternall charity ; therfore we conclude , that a Schismatike belongeth not to the Catholike Church , because he loueth not his neighbour . Thus S. Austin . Fulgentius thus teacheth , ( l. de fide ad Petrum c. 38. & 39. ) Firmissimè tene &c. Belieue for certayne , and doubt not , that not only Pagans , but also Iewes , Heretikes , & Schismatikes , who dye out of the Catholike Church , are to goe to euerlasting fyer . To conclude , S. Cyprian thus auerreth ( l. 4 Epist. 9. ad Florent . ) Qui cum Episcopo non sunt , in Ecclesia non sunt : who agree not with the Bishop ( meaning the supreme Bishop & Pastour of the Church ) are not in Gods Church .

Thus we see , what is the iudgment both of Holy Scripture and of the ancient Fathers , passed vpon the most dangerous state of Schismatiks . From whence we may infallibly conclude , that supposing the best , I meane , that Schismatiks do finally repent & dye in state of Grace , which is most doubtfull , considering their long inueterate Schismaticall liues ; yet what imminent temporall torments ( euen hanging ouer their heads ) are ready to rush vpon them , instantly vpon the separation of the soule from the body , and to seize vpon their soules , for the satisfying of Gods Iustice ? But seeing the state of Schismatikes is so desperate & dangerous , I am to be pardoned , if I sharpen my pen more peculiarly against the Schismatikes of our owne Countrey .

Heare then , you Schismatikes of England , who for sauing your temporall goods , will endanger the losse of all eternall good ; How much do you dishonour ( yea vilify God ) by perseuering in your Schismaticall state ? Assure your selues ( You Schismatikes ) that it is not in your power to command at your pleasure , ouer Tyme & Repentance . God calleth euery one , but how often he will call , no man knoweth ; and be you afrayd of that fearefull Sentence of his Diuine Maiesty : My People would not heare my voyce , and Israell would none of me ; So I gaue them vp to the hardnes of their hartes . Psal 81. O most dreadfull Relegation !

But admit , God will giue you tyme to repent ; yet the strength of your Armes is to weake to bend that Virgam ferream of Gods Iustice , by the which he punisheth with eternall damnation finall Irrepentance , and chastizeth sinne ( if so all such points be not with good workes cleared afore in this world ) with temporary ( but most insupportable ) paynes of Purgatory .

But yet to make you to cast a more feeling and intense Introuersion vpon your owne most deplorable states ; Suppose a Natiue Subiect should through some temporall respect and end , beare himselfe most traitourously towards his King , daily perpetrating some Act of disloyalty , and euer banding himselfe openly with other his professed Enemies : how could this Man in reason thinke , that his submission could euer be sufficient for his after reconciling to his Soueraigne , and obtayning Grace and fauour , & future aduancement to honour & Dignity ? especially if the King were of that seuere disposition , as that he was euer accustomed to punish ( though often in a lower degree then the offence deserued ) ech act of Disloyalty and Disobedience committed against him ?

And is not the state of a Schismatike far more desperate and dangerous ? This man committeth spirituall Treason against the Diuine Maiesty , by his daily communicating in Prayers and rytes , with the Preaching Members of an erroneous Church , Gods designed Aduersaries : How then can he expect , with his so much gauled Conscience , to arriue to Heauen without extraordinary acts of Mercy to the poore , and other workes of Piety in this world , or of suffering most exquisite and invtterable torments in Purgatory ? Considering God is iust , and seuerely chastizeth euery sinne , committed against him ; Behould ( sayth he by his Prophet Isay ) I will be reuenged vpon my Enemyes , & will comfort my selfe in their destruction , Isa. 1. And againe : God shall rayne snares of fyer vpon sinners ; Brimstone , with tempestuous winds , shal be the portion of their Cuppe . Psal. 11.

Poore wretch ( I meane poore Schismatike ) how wilt thou be able to suffer these insufferable paynes , and this for many yeares at the best ; that is , if finally thou dye in true Repentance of thy former Schismaticall Course , who with such anxiety , toyle , & impatience art accustomed to endure the payne of the tooth-ach , or other torment in this world ? And is the Schismatike so sensible of a litle payne in this life , & yet hopes he shall not be sensible of infinitly greater paynes in the life to come ?

Therefore now in tyme rayse your selues out of this spirituall Lethargy , & awake ; since the longer you continue in this your desperate state , you do but all that time ( admitting you finally dye repentantly ) euen heap fuell together for the nourishing of your flames in Purgatory . Remember the Wisemans saying , Eccles. 10. Languor prolixior grauat Medicum . You cannot but know , that during your state in Schisme , you are wholy depriued of Gods Grace , by which we make clayme to Heauen ; ( Gratia Dei , vita aeterna . Rom. 6. ) since you wilfully depriue yours selues of the benefit of the Sacraments of Gods Church ; which Sacraments our Sauiour hath instituted in his Church , as the ordinary meanes , or Conduits , for the deriuing of Gods grace into mans soule .

Well , I will close this point of Schismatikes with this one asseueration : To wit , that a poore Motley foole ( be you not offended , for I speake the truth ) to whome God hath afforded only the vse of his fiue Senses , is in far more happy state , then you Schismatikes are . This man ( though most despicable in the eye of the world ) as through want of the vse of Reason , cannot merit ; so he cannot demerit : You through your abuse of Reason , do not only , not merit ; but in lieu thereof you increase the heape of your sinnes , through a daily coaceruation of your Schismaticall Transgressions . This man is infallibly freed from the paines of Purgatory , much more of Hell : You are assured to suffer the paines of Purgatory at least , God grant ( through your finall irrepentance ) not the paynes of Hell .

Briefly this man through the benefit of his Baptisme , hath his Originall sinne cancelled ; & as for Actuall sinne , he standes not obnoxious thereto : You are indeed freed by your ablution in that sacred Font , from originall sinne ; but then you repeale the worth & Dignity therof , by your actuall perpetrating of mortall sinne . I speake in the sight of God , I had rather be one of these poore-rich fooles , so to call them , ( for he is rich , who is assured of his inheritance of Heauen ) then to be the greatest , and most welthy Schismatike in England ; being resolued to continue yeare after yeare , in this his most wicked course of Schisme ; Quid proderit homini , si vniuersum mundum lucretur , anima vero suae detrimentum patiatur ? what shall it profit a man , if he gayne the whole world , and loose his owne Soule ? Matth. 16.

Well , in this next place to touch a litle vpon such , who are at this present actually Catholiks , yet haue perseuered many yeares in a Schismaticall state , before they were incorporated into the Catholike Church ; what satisfaction and deeds of extraordinary Mercy to others are they bound to performe , to peeuent the paynes of Purgatory , or els to endure them for many yeares ? This partly appeareth , from the vgly state ( so to call it ) of a Schismatike , aboue in part described . And if he will not performe such abstersiue Acts of penance in his owne lyfe tyme , by contributing , shewing pitty , and relieuing of others ; let him take heed , he fall not vpon that dreadfull sentence of the Apostle , Iac. 2. Iudicium sine misericordia ei , qui non fecerit misericordiam . Iudgment without mercy is to fall to him , who will not practise mercy .

Alas ! Are you not men ? Must you not once dye ( and how soone God knoweth : ) And are you not then to render a most strict account for your fore-passed lyfetime , euen to him , of whom it is said for his most exquisit and narrow search into our sinnes , Scrutabor Ierusalem in lucernis . Sophon . 1. I will search the sinnes of Ierusalem with a Candle . And will you then be so negligent , and careles , in preuenting that dreadfull time ? Since God is no accepter of Persons , neither will Riches , Worldly pompe , nor any other such glorious miseries help a soule ready to depart out of its body , for the deliuering it from Purgatory , except great Almes-deeds ( besides other penitentiall works ) be performed in the life tyme .

Well then , my poore , and deare Catholike , who for many yeares , through thy wicked dissimulation in matters of Religion , hast most highly offended God ; Imagine thy selfe , that at this very instant , thou wert lying vpon thy death bed : ( that bed , I say , which the Prophet calleth , Lectum doloris , ( Psal. 40 ) the bed of griefe , ) worne away with payne and sicknes , & not expecting to escape , but looking euery minute for thy last dissolution ; How would thy Iudgment be altered ? and wouldst thou not thus ( in all likely-hood ) reason and dispute with thy owne Soule ? True it is , I thanke God , of his most infinite and boundles Mercy , that as a straying sheep , I am at length brought into Christs sheep-fold , and I hope to dye ( through the benefit of our Sauiours passion , and of the holy Sacraments ) his seruant , and in state of Grace , and finally to enioy the interminable ioyes of Heauen . But alas , though the guilt of Eternall damnation ( incurred by my long former Schismaticall lyfe , & by my many other infinite sinnes ) as I hope , through Gods infinit mercy , be remitted ; yet temporall punishment due for all my former said sinnes , in most inexplicable torments of Purgatory doth expect me .

My poore Soule must continue in those burning Flames ( how many yeares , his diuine Maiesty only knoweth ) for the expiating of my said sinnes , before I can arriue to Heauen . When I was in health , enioying my temporall state in all fulnes , how easily with a voluntary relinquishing of a reasonable part thereof to pious and religious vses , could I haue auoyded ( at least mitigated ) these now imminent and vnauoydable torments ? Good god ! where then were my Wits ? The very plowman prouides for the tyme of Winter ; yea the Ant ( to the which we are sent by Gods word ( Prou. 6. ) to be instructed ) hoords graynes of Corne for his after sustenance ; And haue I so negligently carryed my selfe , as to lay vp before-hand no prouision , against this tempestuous and rugged future storme ? O beast , that I was ! Sweet Iesus , how far distant were my former course of lyfe and daily actions from euer thinking of this vnauoydable danger ? I haue liued many yeares in fulnes of state : I haue beene labouring in laying out good summes of Siluer , to heap land to land for my Children to inherit . I haue liued ( perhaps ) in a most profuse or wastfull manner ; I haue spent to much , to gayne the deceitfull fauour of the world , in sumptuous apparell , exceeding my state , in keeping an ouer wastfull house , and in ouer great & vnnecessary Attendance about me . By meanes of some , or all of these extrauagant Courses , I haue spent much ; And yet not once did I euer thinke to bestow the twentith part of these superfluous charges to pious vses , for the preuenting of those flames , which within few dayes ( perhaps few houres ) my poore soule must suffer .

O wretch that I am , that haue thus senselesly so neglected this fearefull day ! Here now my former pleasures , and Iollity are come to their last end and period . Gods Iustice must , and will be satisfyed ; since nothing defyled and contaminated ( except all the rust therof be afore fyled away ) can enter into the Kingdome of Heauen . Whither then now , being encompassed on ech syde with such thornes of danger , & anxiety , shall I turne my selfe ? To the world , and my former pleasures thereof ? O God , the remembrance of them is most nauseous , and distastfull to me ; since the fruition of them is a great cause of my future paynes . To my former greatnes and fulnes of my temporall state ? O , that I had beene so happy , as to haue made true benefit in tyme , of that Mammon of Iniquity , my wastfull spending whereof must giue fuell to that fyer ! And we are taught , that , Diuitiae non proderunt in die vltimo . Prou. 11. To my Friends , Kyndred , & former familiar acquaintance , which I shall leaue behind me in the World ? Wo is me , they are as wholy negligent of their owne soules danger , concerning this point , as my selfe haue beene . How then can I expect them to be solicitous & carefull of myne ?

To thee then alone ( most mercifull and heauenly Father ) who art Pater misericordiarum , ( 2. Cor. 1. ) and who dost crowne vs in misericordia & miserationibus ( Psal. 102. ) I do flye . Who tookest mercy of the Woman of Canaan , of Mary Magdalen , of the Publican , and of the thiefe hanging vpon the Crosse . Betweene the armes of thy ineffable Compassion I cast my selfe . Lessen , ( ô Lessen ) for thy owne honours sake , and the bitter passion of thy most Deare Sonne , my Sauiour Iesus Christ , these temporall paynes , which now wante for me . Let my present Compunction and Contrition of all my former sinnes ( through thy mercy , & Sons pretious death ) arriue to that ascent and height , as that my Sauiour may say to me with the good thiefe ; to day thou shalt be with me in Paradise . So shall thy Mercy thereby ouer-ballance thy Iustice ; For to speake in the Churches Dialect ; Plus potes dimittere , quàm ego committere : and it is my Comfort , that I read in holy Writ ; Suauis est Dominus vniuersis , & miserationes eius super omnia opera eius , ( Psal. 144. ) Our Lord is sweet to all , and his mercy is aboue all his Workes .

O that I had beene so happy , as to haue followed the wholsome aduyce , giuen to me by way of Presage in a little Treatise , entituled , An Antidot against Purgatory : I then did read it , but with a certaine curiosity , as thinking it nothing to belong to me . But ( alas ) I now find it to be a true Sybill , or Prophet of my future Calamitous state .

Well then , seeing my owne hower-glasse is almost run out , let me turne my speach to you ( Deare Catholiks ) in my health my chiefest Familiars ; & with whom I did most consociate in my former pleasures . There is no difference betweene you and me , but the tyme present , and the tyme to come . You all must once be forced to this bed of sorrow , and be brought to your last Sicknes . To you then , and to all others , who are negligent in prouiding against this Day , I do direct this my charitable Admonition . You are yet in health , & perhaps as improuident in laying vp spirituall riches against this fearefull day , as my selfe haue beene . O change your Course , whiles there is tyme . Let my present state preach to you , & suffer these my last dying words to giue lyfe to your future Actions ; since they preach feelingly whose Pulpit is their death-Bed . Be not in the number of those sensles creatures , who are buryed so deep in earth , as that they haue no tast or feeling of things to come ; Nolunt intelligere , vt benè agant . ( Psal. 35. )

Do now therefore ( Deare Friends ) do now , what you can . Now while you haue tyme , heap vp togeather , that spirituall Wealth , which will buy out all ensuing paynes ; and turne the Current of your former superfluous Charges , into the fayre streame of pious workes , that so it may affoard you water , for the quenchinge of those raging Flames . Consider how you shall be conuented before the seuere Iudge , from whom nothing can be hidden , of whom the Prophet saith : Tu cognouisti omnia , nouissima & antiqua . ( Psal. 138. ) He is not appeased with guifts , nor admtiteth excuses , who out of his boundles mercy remitteth to vs ( vpon our true repentance ) the paynes of eternall damnation ; but yet chastizeth vs with temporall punishment to satisfy his Iustice : misericordia & veritas obuiauerunt sibi , iustitia & pax osculati sunt . Psal. 81. Therefore now begin to spread your selues in workes of Piety . Lessen your temporall Pompe , descend in outward comportment vnder your selues , and let your sparing charges by this meanes saued , serue to redeeme you from those horrid flames , which are hereafter to inuade you .

To these , and the like disconsolate and Tragicall lamentations in the inward reflexe of thy foule ( my deare Catholike ) shalt thou in thy last Sicknes be driuen , if thou seeke not to preuent the danger in tyme . Therefore Remember , that he is truly Wise , who laboreth to be such in his health , as he wisheth to be found in Gods sight , at the hower of his Death .

But now to come to you other Catholiks , who thogh you euer liued within the bosome of the Catholike Church ; yet the state of many of you is otherwise most deplorable , who though you dye in state of grace ( though many hundred Catholikes , through their owne vicious liues and finall irrepentance do not ) yet your Case ( with reference to the torments of Purgatory ) is lamentable . Most of you are wholy heedles & negligent in seeking by your good Workes , and Almes-deeds to auoyde Purgatory . How many of you , whose meanes are great , might without any stay after your Death , euen post to Heauen by your Religious dispensing of a good part thereof ; whereas others , through want of temporall meanes so to be distributed , must stay long in Purgatory ? O , that Man should be so treacherous to his owne Soule !

It is daily obserued ( euen with griefe to all Zealous Catholikes ) that many of you are ready to lay out great summes of siluer for the increasing of your temporall states ; That others of you , who are deuoted to the contentments and pleasures of this World , to dissipate a great part of your liuing in fruitles charges : Some in gallantry of apparell , others at Dyce , in Running-Horses , in keeping wastfull Christmasses ; your selues & your Company feeding most lautiously vpon all variety of curious meates & wynes , whiles in the meane tyme your poore soules perhaps remayne , euen hunger-starued ( as I may say ) for want of spirituall nourishment . In all which courses it is be feared , that many , euen mortall sinnes , are by you committed , of the which , though you after haue purged your selues by the holy Sacrament of Confession , yet what reckonings are there remayning touching the temporall punishments attending such your sinnes ? which either in this world must be taken away by great satisfaction performed by you , or els all such rust must be purged and burned away in the Horrible Flames of Purgatory .

Therefore it is not a simple Imprudency ; It is not a weakenes of the vnderstanding ; It is not a bare mistaking of the iudgment : But it is meere Lunacy & Madnes in you , thus to aduance temporal respects either of gaine or pleasure , before the preuenting of those insufferable torments . And if any of you , who are of great states , do leaue a hundred pounds at your deaths to be prayed for , O , you thinke , you haue made a large and ample satisfaction for all your sinnes , and that after those Prayers are performed , you are sure instantly to goe to Heauen . A selfe flattering , and credulous conceit ! Thinke of the custome of the Venerable Bishops of the ancient Church , who were vsed to tye a sinner to performe penance seauen yeares , for the committing but of one mortal sinne : How much different was their Iudgment , from your Iudgment herein ?

Againe , what small a proportion hath this so niggard an Almes-deeds of yours , with that of the man restored to lyfe , and recorded by Venerable Bede , who gaue the third part of his goods to the poore , the rest to his wyfe and Children ; of whome Cardinall Bellarmyne did aboue speake in the first section of this booke ? Or how stands your Charity to good vses with reference to Zachaeus , spoken of in the Gospell , Luc. 19. who after he had seene Christ , gaue instantly the halfe of his state to the poore . Truly I speake in all sincerity ; I knew two Gentlemen in England , who were but Esquyers , ( though of good states ) and yet at the tyme of their deaths ( besides many other most good and holy workes done by them in their life tyme ) the one of them did leaue to good vses fifteene hundred pounds , and the other a thousand Markes . Therefore let such Catholiks , who are carefull of their Soules-good , be vertuously emulous of such mens deuotion and charity ; and let them remember , that saying of S. Chysostome ( serm. 37. ad pop. Antioch . ) Non dare , sed copiosè dare , Eleemosyna est . But to proceed .

If any of you , vpon your iust Demerits , were to be racked for diuers moneths togeather ; or if any of you were in the highest degree afflicted with some Corporall payne ; what would you not giue ( if it were in your power ) to redeeme your selues from these torments ? And yet the first of these paines might endure through the Clemency of the Prince , but few moneths ( perhaps but few dayes ) the other could not endure many yeares , through the extremity of the payne ( for nullum violentum est perpetuum : ) And will you then be so leaden , stupid , and dull in iudgment , as willingly , and affectedly to vndergoe ( it being in your power , by abandoning in your lyfe tyme a little Drosse , to preuent them ) such paynes for many yeares ( perhaps for many hundred of yeares ; ) in reference and comparison of which , all the greatest torments in this world ( in the iudgment of the ancient Fathers ) are to be reputed , as shaddowes , or tipes of paynes ? where is mans vnderstanding , where is the light of his Reason ? But it seemes , they are exiled , and in their roome , are imbraced a most sordid & earthly respect of temporall , & fading vanities .

Therefore I may well here demand ; Are such persons Catholikes ? Are they Christians ? yea are they men ? who thus be trample withall carelessnes , and supine neglect the good of their owne soules , and rauell out their tyme in idle toyes and pleasures ? Alas ! what are riches , greatnes of state , a needles fruition of temporall pleasures , or that , which you call your reputation & honour ( which with-draw many from doing of good deeds ) able to performe ?

Syr Iohn Oldcastle being exprobated of his Cowardlynes , and thereby reputed inglorious , replyed ; If through my persuyte of Honour , I shall fortune to loose an Arme , or a Leg in the wars , can Honour restore to me my lost Arme , or legge ? In like manner I heere say to you , Catholikes : Can your Riches , your worldly pompe and pleasures , or antiquity of your House , and Family redeeme your Soules out of Purgatory ? Or can this poore weake blast of wind or ayre , which you call your reputation ( consisting in other mens words , passed vpon you ) coole the heate of those burning flames ? Nothing lesse , since these toyes ( through your abuse of them ) shall serue , as bellowes , the more to blow the Flames of Purgatory .

I will vrge one reason , which shall make you ( negligent Catholikes ) to blush , and withall to grow pale ; for it shall force you to be ashamed of your incredible negligence in this great busines heere treated of ; and it shall put you ( if so Gods grace be in you ) in extreme feare of your future Calamity . I will take it from the examples of certaine most learned , pious , and ancient Fathers . The Fathers shal be these following , S. Austin , S. Ambrose , S. Gregory , and S. Bernard ; all whose pens were guyded by the Holy Ghost .

S Ambrose through the extremity of his feare of the flames of Purgatory , thus writeth ( Serm. 20. in Psal. 118. ) I shal be searched & examined as lead , in this fyer , till all the lead be melted away &c. S. Austin through his fearefull and strong apprehension of this fyer , thus breaketh out in words ( in explic . Psal. 37. ) O Lord , let me be made such , as that my Correction shall not be needfull to be increased with that purging fyer , in respect of such men , qui salui erunt , sic tamen quasi per ignem . And againe S. Austin thus further saith ( l 50. homil. 16. ) O how happy are they , that who liuing well , and contented with necessary riches to their bodies , liberall of their owne , chast in themselues , and not cruell to others , do redeeme themselues from this fiery Fornace ? Of which fyer the said S. Austin thus saith : in Psal . 27. Grauior erit hic ignis , quàm quis potest pati in hac vita . This fyer shal be more intollerable , then any man can suffer in this lyfe .

S. Gregory thus writeth ( in Psal . 3. Poenit. ) I esteeme the purging fyer ( though it be transitory ) to be more intollerable , then all tribulations , which in this life may be suffered ; therefore I do not only desire , not to be rebuked in the fury of eternal damnation ; but also I greatly feare to be purged in the wrath of transitory Correction .

Lastly , to come to S. Bernard , whose trembling penne through feare of the paynes of Purgatory , thus discourseth : ( Serm. de sex tribul . 16. & 55. in Cant. ) O would to God , that some man would now before hand , prouide for my head abundance of water , and to myne eyes a fountayne of teares ; that so perhaps the burning fyer should take no hold , where running teares had clensed before .

And now to reflect a little vpon the Worth of these foure former alledged Fathers ; and then to draw our inference and deduction . S Ambrose for his learning ( he writing many bookes in defence of the Christian Fayth ) as also for his sanctimony of lyfe , obtayned the title of being called ( per Excellentiam ) One of the foure Fathers of the Primitiue Church .

S. Austin ( gayning the like title ) was of that eminency for learning and piety , that S. Ierome , thus extolleth him : ( Tom. 2. Ep. 25. inter opera August . ) I haue allwayes reuerenced thy Sanctity with that honour , which is fitting ; and I haue loued our Lord and Sauiour dwelling in thee .

Thus much briefly of S. Austin , whose infinite paines , labour , and study ( besides his extraordinary holynes in his conuersation & course of lyfe ) in writing of so many , and so great Tomes , with such wonderfull perfection of iudgment & learning , and all in defence of the Christian and Catholike Faith , might seeme in the eye of many , to be sufficient to expiate the temporall punishment due for his sinnes .

S. Gregory was our Apostle , first planting Christianity in England , and of that Piety , as that M. Godwin the Protestant ( in his Catalogue of Bishops . pag. 3. ) thus commendeth him : That blessed & holy Father S. Gregory .

To come to S. Bernard : This blessed man ( as Osiander witnesseth in his Epitome p. 309. ) was an Abbot , authour of many monasteries , both in France & Flanders , instituting a Religious Order in Gods Church : Yea he was eminent for working of Miracles ; of whom in regard of his piety of life , euen D. Whitaker our Aduersary ( lib. de Eccl. pag. 338. ) thus celebrateth his worth : Ego qui dem Bernardum verè fuisse sanctum existimo .

Now , if these foure most worthy shining Lamps in the Church of God ( or rather so many bright stars in the celestiall Spheare ) remarkable for learning , and more remarkable for piety and deuotion ; they spending their whole tyme in writing in defence of the true Religion ; be trampling vnder their feet all temporall Honours and Preferments ; liuing most chastly in Purity of body ; & wearing themselues out in Fasting , Prayer , and seuerely punishing their owne flesh : Yf these men I say ) notwithstanding all this their rigorous course to flesh & bloud did stand in such feare and horrour of the torments of Purgatory ( as we see aboue , by their owne words and writings , they did ; ) what then ( My deare Catholickes ) may be said of most of you , who enioy the pleasures of the world , pamper your bodies , liue in great riches and abundance , & yet do thinke to escape the flames of that fyer ? what is this , but madnes and incredible partiality in the highest degree ; you being thus become Parasytes to your owne selues , in thus flattering your owne most fearefull state ?

But it may be , there are some of you , who , so you may enioy Heauen eternally in the end , become thereby lesse carefull of preuenting the temporall paynes of Purgatory , sleighting the consideration of them . But S. Austin shall discouer this vanity , who thus discourseth of this point , serm. 41. de sanctis . Some vse to say , I care not greatly how long soeuer I stay in passing this fyer ; seeing at the last , I shall attayne to life euerlasting . To which words S. Austin thus answereth : But alas , ( deare Brother ) Let no man say thus , for that this Purgatory fyer is more sharpe , then any punishment , which in this lyfe can be seene , imagined , or felt . And wheras it is said of the day of Iudgment : That one day shal be as a thousand yeares , and a thousand yeares as one day ; how doth any man know , whether his passage through this fyer be for dayes , months , or perhaps yeares ? And he , that will now be loath to put one of his fingers into burning fyer , ought to feare the torment of that fyer , though it were but for a litle tyme . Therefore let euery man labour with all his force , that he may auoyde mortall sinnes , which cast men into Hell ; and to redeeme lesser sinnes by good workes , so as no part of them remayne to be consumed by that fyer . And then a litle after in the same place : Who commit litle , and daily sinnes , let them not cease daily to redeeme them with good works ; to wit , by continuall Prayer , frequent Fastings , & large Almes .

Thus this blessed Father seriously meditateth in the secret of his soule vpon this point . What may we say of such men , as read this , and are nothing moued therewith ? Truly such men may be thought to haue but the outward shape , or faces of men ; that is , they weare fayre Cloaths , they talke , they walke togeather , they busy their minds in needles toyes ; but as for the true vse of Reason ( wherein the essence of man consisteth ) so far forth as it may become seruicable to the aduancement and spirituall good of their soules , they participate in their actions more with beasts who want soules , then with Rationall Creatures : A griefe not to be expressed , but in most deplorable Threnes and Lamentations .

Nay , I dare be bold to say , that Beasts seeme to haue greater practise of Reason , then diuers of these men haue . Strike a Horse , or an Asse once or twyce , or thrust him into a deep or dangerous hole , out of which he can hardly get ; he will conceaue such Feare thereof , as that he will for a long tyme after seeke to auoyde both the stroakes , and the hole : And yet , where the Scripture , the testimonies of the Ancient and holy Fathers , the seuerall miracles exhibited in proofe of the torments of Purgatory , do fully proclame the horriblenes of those paines , diuers Catholikes who are infallibly hereafter to endure the same paynes ( if so they make no preuention in their lyfe tyme ) haue no Feare , no Sense , no Feeling thereof . O God , that Men should thus cease to be Men , and Beasts ( after a certaine manner ) should step in their place .

Well , I will conclude this my discourse to you ( Worthy Catholikes ) humbly beseeching you , euen for the most precious , and bitter Passion of our Lord and Sauiour , & for the future good of your owne soules , to cast your eye vpon all the Premisses set downe in this smal Treatise , and haue a feeling Consideration both of the extremities of the paynes , and of the infallible authorities prouing the vndoubted certaynety of those paynes ; and do not suffer your iudgments to fluctuate or wauer , touching the certainty of them . Therfore , I will only demand , Is there a Heauen ? Is there a Hell ? Is there a Purgatory ? Yf you belieue these things to haue a true and reall being , ( as no doubt infallibly you do ) where then ( through your so much sleighting of them ) is your Iudgment ? If you hould them ( as God forbid ) but as intentionall and aery Speculations of the braine , where is your Fayth ? And a most miserable Election it is , whether a man will be damned for all eternity , for want of practising necessary points of Christian Religion ; or through want of Fayth .

But before I end this passage I will turne my penne , but withall gentle , and soften in part my style , in respect of the Persons to which I will direct these few ensuing lynes . To you then ( great Catholicke Ladyes ) and other Catholicke Gentle-women of worth ( to whom in regard of my Sexe , I may be the more bold to speake freely ) whose present Widdowed states by reason of your deceased Husbands , stand enriched with more then ordinary affluency ( during your liues ) of lands , money , and other temporall goods : You I say ( Noble Ladyes , and others of Worth ) though you be weake in Nature , yet know your owne strength , and what great matters during your Widowhoods you are able , through Gods assistance to performe , for the freeing you from the flames of Purgatory : and remember , that howsoeuer the nycenes & delicacy of diuers of you be such , as that in this world , you can brooke nothing displeasing to you ; yet in the next world , admitting you dye in state of Saluation , you must infallibly vndergo those horrible flames ( so much spoken of in these leaues ) except by your charitablenes ( and this in a most full degree ) you redeeme those paynes .

O what good Workes might you do during your Widdowhoods ? And yet I feare , you are most forgetfull therein . Many of you ( I know ) are ready to bestow a hundred Marks , or more , vpon one gowne ; and that gowne must not serue two yeares , but another ( as chargeable ) must instantly be had . Agayne , some of you will be content to lose a hundred marks , or more , in one night at Gleeke ; and will weare about your necks Iewels , worth many hundreds of pounds .

O cut of these needles & fruitles charges , and bestow a good part thereof vpon your Soules , with the preciousnes of good and satisfying works , though your bodies in part be depriued of such glorious Ornaments . There is none of you , but besides your greater sinnes , you daily commit lesser sinnes ; for it is said in holy Writ , Prou. 24. The lust man shall fall seauen tymes a day . How many idle , and vnnessary thoughts and words passe from you , but in one day ? and yet you must make satisfaction for euery such thought or word , either here or in Purgatory , before you can arriue to Heauen . For it is sayd , Prou. 19. They shall render an account of euery idle Word , in the day of iudgment .

Now then in tyme of your Widowhoods , lay out a great part of your riches to spirituall vsury ( as I may terme it ) for the good of your Soules . I did know a yong gentle-woman , now dead : she was left by her deceased Father two thousand pounds , and better in portion . She intended to mary ( and so before her death she did ) yet before she would subiect herselfe , and her state to any man , ( besides diuers good acts before ) she gaue at one tyme ( I speake of certaine and particular knowledge ) three hundred pounds of her portion away , to the brining vp of poore schollers beyond the Seas ; saying thus to herselfe ; If I shal be content to enthrall my selfe , & seauenteene hundred pounds at least , to the will of a stranger , who I know not how he will vse me ; haue I not reason to giue three hundred pounds away to my owne Soule , for his sake , who will not suffer a cup of could water giuen in his name , to be vnrewarded ?

This is an Example worthy of your taking notice of , thereby to put you in mind , to remember to preuent the flames of Purgatory , during the tyme of your Widowhoods . For if you be not solicitous thereof before your second mariage , when your states are in your owne disposall ; it is much to be feared , that your future Husbands will bridle you of all such ( though most necessary ) charges . This Example may also be worthily a President for all other yong Catholike gentle-women of great portions , to prouide for the good of their soules , before they tye themselues in mariage to any one .

Well ( Worthy Ladyes ) let a woman once preach to women , and since you are Women . Imitate that Blessed Woman so much celebrated for her charity to others , in Gods holy writ , Prou. 31. Manum suam aperuit inopi , &c. She opened her hands to those that wanted , and stretched out her armes to the poore ; and thereupon it followeth of her in the said word of God ▪ Et ridebit in die nouissimo ; and she shall laugh at the last day , That is , at the day of her death she shall reioyce : and so ( Noble Ladyes , and others ) it is in your power ( if your selues will ) to enioye the like felicity and retaliation , for your workes of charity , with her . And with this I giue a full close to this my Exhortative Discourse .

Certaine examples of good works to be practised , for the auoyding of Purgatory , propounded by the Authour of this Treatise . SECT. IV.

THE first of these Good Workes , so much wished by me , shal be not only in a mans priuate Deuotions & Prayers ; but also by soliciting of others of our Catholike Clergy ( though euen of their owne most ready propension and loyalty herein , I know they are not wanting ) to pray for his Maiesty of England , our most gratious King , and for his worthy Queene , and their Royall Issue .

This is the Duty , which all Subiects ( of what Religion soeuer ) ought to performe ; and the performance thereof is a pleasing , & most gratefull spirituall Sacrifice to the Diuine Maiesty , and a good meanes ( among others ) to expiate our former Transgressions ; Thus shall ech of vs feare the Lord , and honour the King . Prou. 24. And , giue to Cesar , what is Cesars . Matth. 22. For if the Prophet Ieremy ( sterned by Gods holy spirit , and therefore spoake the truth ) commanded the Israelits , being brought into Captiuity to Babylon , to pray for the good state thereof , saying to them ; In the peace therof , you shall haue peace . Ierem. 29. And if further also the Israelites be counselled by God in his holy Writ , to pray for the life of Nabuchodonosor , and his sonne Baltasar . Baruch 1. How much more Reason then , haue all Priests , and Catholikes in England , euen to besiege the eares of God with their daily and incessant Prayers and impetrations , for the spirituall and temporall good of their King Charles ?

Since the Israelites then prayed for their Enemy ; We pray for our Dread Soueraigne . They for him , who did lead them into Captiuity : We for him , who keepes vs in liberty , peace , & tranquillity . They for a meere stranger and Idolater ; We being Christians , for our Natiue Christian Prince . Finally , they for a forrayne Nation : We for our owne Country , in which we are bred & brought vp , and to which we owe Omnes omnium charitates : So willingly we must remember , that it is said , 1. Pet. 3. We ought to be subiect to the King , as excelling .

Therefore in regard of so worthy a worke , which euen in duty ought to be performed by all English Catholikes and Priests ; I the poore authour of this Treatise , will make bold , though a woman to Personate all the English Priests and good Catholikes in my selfe , and will offer vp to the Highest ( in behalfe of vs all ) this our most zealous and daily prayer : God preserue with his eye of Vigilancy , and care our most Noble Prince King Charles , and his most illustrious Queene , and most worthy Issue . God grant him to prosper in all true felicity , both temporall and spirituall ; and giue him the Priuiledg that he may in his Successours perpetuate his Issue from generation to generation : That so of him it may be sayd with the Prophet , Psal. 127. Filij tui sicut nouellae oliuarum , in circuitu mensae tuae . And grant , that in the close of their liues , they may all leaue the Stage or Theater of this world with spirituall Trophees and Triumphs , for the gayning of that Celestiall Kingdome ; in compare of which , all the kingdomes vpon the Earth deserue not to be Types or adumbrations . And , to this my vnfeigned Prayer , I wish all good English Priests , and Catholikes to say , Amen .

Now I will I descend to other pious deeds , and such as consist in charges of siluer . And heere I will insist ( by way of Example ) in certaine courses taken by diuers of the more earnest Protestants , whose intentions therein ( supposing their Religion were true ) are most commendable . I here may be the more bould to rest in such examples ( I hope ) without offence to any Protestant Reader ( which willingly I labour to auoyde , ) because they are warranted by the Protestants owne practise , though in a different Religion . Therefore their actions for the aduancement of their Religion , may be a spur and incitement to vs , to practise the like actions for the Honour of our Catholike Religion , which is most Ancient and infallible .

For no small dishonour it would be to vs Catholikes , that those words of sacred writ should be auerred herein of them and vs : Filij huius saeculi prudentiores filijs lucis in sua generatione sunt . Luc. 16. The children of this world are more wise in their generation , then the Children of light . For shall such men , whose Fayth euen depresseth the merit of Good Workes , exceed the Catholikes in the practise of their supposed Good Workes ? O no. Let therfore our owne practize of Good Workes become a Scholia , to paraphraze our doctrine , & beliefe touching Good Workes . And how preposterous would it be , that our Aduersaries putting no confidence in Good Works , should neuerthelesse in their owne iudgments be ready to performe them ? We , who put confidence in them , as receauing their worth from the Merits of Christ his Passion , and his promisse of reward to them ( & not otherwise ) yet should be slow in the operation of them ? Therfore may we not blush , that our owne cold remissnes in good actions , should become a foyle to their greater seeming Actions of that Nature ?

Well then , to descend to particulars : We obserue , that the more forward Protestants , fynding Youths ( though meere strangers vnto them ) of pregnancy and hope to be Schollars , will strayne themselues & open their purses , to maintayne them in our english Vniuersities ; that finally they may become Ministers , thereby more & more to disseminate in the Realme their owne Protestant Religion . Now seeing the Catholike Religion is only true , for Vna fides , vnum Baptisma , Ephes. 4. how meritorious and pleasing is it in the sight of God , for you to practize the like Charity to yong poore schollars of hopefull expectation , for their bringing vp in such places of literature , as that when they haue ended their studies , they may be seruiceable in the Catholike Church for the general good of others ?

I instance ( for example ) in a pregnant yong boy of seauenteene , or eighteene yeares of age ; This boy through want of meanes , for his better preferment is to become a Seruingman , a Clarke , a Prentise , or at the best ( indeed the worst ) a Minister ; In all which states , considering the present streme of Protestancy in England , his soule is in all likelyhood to perish eternally , for his not dying in a true Fayth , and Religion . Now here obserue the wonderfull difference , rising from the performing , or omitting of such a charitable deed . Yf such a boy stay in England , then is his soule ( as aboue is said ) in great perill of eternally perishing , through his professing of an erroneous Fayth : Yf he be Catholikly brought vp , and sent ouer the sea 's , he is to be instructed in the only sauing Catholike Faith , to the most hopefull Saluation of his soule .

Yf he be here sent to our English Vniuersities , and finally become a Minister ; he then , not only looseth his owne soule , but is to be feared , will be the cause of the euerlasting perdition of many other mens Soules , by his enuenoming , and infecting their Iudgments with his owne Religion : Yf he be brought vp in Catholike places , beyond the Seas , and proceed forward in his course , he then ( liuing according to the strict course of his vndertaken Profession , ) not only saueth his owne Soule , but is a subordinate Instrument vnder God , for the sauing of many other mens soules partly by practising his function among such as be already Catholikes ; and partly by his persuasion ( if so he proue learned , ) of others yet remaining Protestants , to imbrace the Roman Catholike Fayth .

And thus if you obserue , either the preuenting of the great Hurt , and Euill , which is in likely-hood to come by the youthes taking the one course of life ; or the great Spirituall good to himselfe & others , by his vndergoing the other State : You may thinke your siluer employed to such an Act , to be most happily layed out ; Assuring your selues , that the worke of the Euill here preuented , and the Good here performed ( & all originally vnder God , by your meanes ) shall find a great retaliation at Gods most mercifull hands , both for the increase of your merits , as also for the expiating of your sinnes , which otherwise is to be performed in Purgatory .

Why then therfore should such of you , as be of the greater Ranke and best abilities , be slow in practizing workes of this nature ? Therfore now , while you haue tyme , lay wayte by all conuenient meanes to enquyre after such occasions ; Especially when such a particular worthy Act may oftentymes be performed with lesser charges , then diuers of you wil bestow vpon a good suite of apparel . O then , apparaile and inuest your Soules with such good workes ; and be lesse chargeable in gorgeous attire for your bodies . I do assure you , if I had great and abundant meanes for the practizing of the workes of Piety , I had rather make choyce to distribute to this vse of prouiding and maintaining of hopeful youths in learning , to the end aboue expressed , then to any other particular End whatsoeuer . For if neither any places of Residence beyond the Seas had beene prouided , and furnished with sufficient maintenance for the bringing vp of English Schollers ; nor that there had beene any Catholikes , who would haue opened their purses to this noble End , Catholike Religion had beene vtterly extinct many yeares since , in England .

This Zeale of many good Catholikes both dead ( and no doubt , aliue ) in this point , is the fuell , that hath nourished , and kept in , the fyer of Catholike Religion in our owne Country for many yeares past . Since if Youths were not sent ouer to be ( after their studies ended ) created Priestes , how could the profession of Catholike Religion continue in these so great stormes among vs ? Therefore what a great and inexplicable comfort will it be to you in your last Sicknes , euen for satisfaction of your temporall punishments , when you shall remember , that wheras such , or such a pregnant youth was in the high way of perdition , and of ouerthrowing his owne , and other mens soules also , if he had proceeded in his former intended Course of life ; yet you ( through your charity ) in laying out a little peece of money , did vnder God , therby rescue the sayd youth , euen out of the Deuills iawes , and haue beene a second meanes of sauing both the youths owne soule , & of the soules of diuers others ?

This being so , let me then intreat you ( Most worthy Catholikes ) euen for our Sauiours sake ( who gaue not siluer ( as is heere only expected ) but his most precious bloud , for the ransoning of all soules out of the Deuills possession ) that you would cast a most serious , and intense consideration of this one point . And thus far touching this particular kind of Almes-deeds .

Only this much more I will annex , as an Appendix to the former , that I could wish the most able of you in temporall state , to haue a feeling and sensible touch of diuers well-disposed yonge gentlewomen ; who through the decay of their Parents state , not hauing sufficient portions left them to enter into Religion ( being of themselues otherwise most desirous to shake handes for euer with the world , by taking that course ) are forced to forbeare that their most Religious inclination , & for want of meanes to take some secular Course of life , either by mariage , or otherwise .

Now here , how truly Worthy and Heroicall a part of Christian Catholike Munificene and bounty were it in you , by increasing their Portions , to supply such their wants , & thereby to turne the channell of their otherwise dangerous course ? Which if you do performe , what haue you done ? This you haue done . You haue caused a yong Gentle-woman ( otherwise exposed , & lying open to the dangers of the world ) to Cloyster herselfe within a wall , there to spend all her lyfe tyme , in Chastity , Obedience , Voluntary pouerty , and other deuotions ; rysing at midnight ( to forbeare all other her austerities ) when your selues are taking your sweet repose & rest , to sing laudes to God , & to pray for her benefactours , & particularly for you , who haue beene the cause of such her most happy choyce of life ▪ she thus by your charity increasing the number of those , qui sequuntur agnum ; quocumque inerit . Apoc. 14. Here is an Act deseruing the true name of Christian charity , and such as shal be able ( through Gods most mercifull acceptance therof ) to arme the Soule against the Flames of Purgatory .

But to proceed to other sorts of good Deeds , practised by the forward Protestant ▪ We see in most places of the Realme , that there are diuers earnest Protestants , who seeing some neighboring places wanting preaching Ministers , are ready to plant such men there ; affording them large allowance , & this to the end , the more to dilate their owne Protestanticall Fayth , ouer much allready spread and disseminated . And hence it is , that so many Stipendary Ministers are setled in seuerall places of the Realme . Now , why should such of you as be of greater ability , be inferiour in Zeale to the Protestants herein , as to suffer such vacant places , as are neare to you , to be destitute of all such instruments in the Catholike Faith ? I doubt not but that diuers of you , seeing a peece of land close by you , though rough and vntilled ; yet of it owne Nature ( through smal charges ) most fruitfull : I doubt not ( I say ) but that diuers of you would be desirous , either to buy , or at least to take a Lease of the said land , therby to better your states the more . There are diuers wast places adioyning to euery one of you , wherein liue many ciuill & morall men , yet their vnderstanding ( in regard of any Religion ) are but as Tabulae Rasae , or vnmanured land .

Now heere , what a most worthy and Christian attempt , and endeauour were it in you , to seeke to plant spirituall labourers in such places , by whose paynes the seed of Catholike Religion might be sowne in mens soules ; since the Georgikes of the mind ( so to speake ) are far more worthy & noble , then the Georgikes or Agriculature of land ? And would not then those sacred textes of Scripture here be verified of you : Seminanti iustitiam merces fidelis , Prou 11. He that soweth righteousnes , receaueth a sure reward : and againe : Qui operatur terram suam , inaltabit aceruum frugum , Eccl. 20. Who tilleth his land , shall increase his heape of Corne ; to wit Heauenly Corne ?

O what a spirituall increase might such of you make , who haue full and open purses , by cultiuating of diuers of these barren places ? And how forcible would such pious endeuours be , for the expiating of the relicks of your sinnes ? Therefore let not the Puritan Gentilmen , and others , exceed and ouergoe you in their Zeale towards God ( though Zeale not according to knowledg . Rom. 10. ) in this point , who are most liberall in maintaining of their Preachers , and all to plant their Errours , to the spirituall Danger of the soules of their credulous and ignorant Hearers ; But labour by secret meanes without contestation to the present state ( to which you ought euer to beare all duty and reuerence ) to supererogate with them , in pious workes of this Nature .

An other point , wherein we may well follow the steps of our Aduersaries , is this . The Protestant Gentlemen ( though of very great worth and Ranke ) do often send their yonger Sonnes to our English Vniuersities , prouiding that they may become fellowes of Houses ; whose Terminus ad quem ( as I may say ) is finally to become Ministers , and thereby to be promoted to great and rich Ecclesiasticall liuings ; in which store and abundance , England exceedeth all Nations in Christendome . Now to be emulous of our Aduersaries proceeding herein : if Catholike Parents would seriously ponder this point , no doubt they would be more carefull and willing to send ouer their yonger sonnes to Catholike Colledges beyond the Seas , then they are ; not to become schollars , only thereby to be aduanced to spirituall liuings ( an ouer vnworthy Allectiue ) but to become Priests , ( that throgh sheeding of their bloud ) euen after an Apostolicall manner , they may labour to reduce their owne Country to its former ancient Catholike and Roman Fayth .

Now , such yonger Brothers of Catholikes , which haue not their education abroad , but only bred vp in England ; into what ( for the most part ) do they finally resolue ? They ( for example ) being left by their Parents Twenty , or Thirty , or perhaps forty pounds Annuity ( and sometimes lesse then , any of these ) what course do most of these after their parents decease , vsually vndergoe ? To be in seruice to any man or Knight or Nobleman of worth , or to be in any good employment abroad for their temporall aduancement , many of them out of a long habituated idlenes , and as being at their owne disposall and liberty , will not . And what then commonly do they ? Forsooth they rest content with their owne poore Annuities , burdening commonly their Elder Brother ( if he be a man of a good and kind Nature ) for their diet ; and they rauell out their yeares , walking vp and downe , and domineiring among their Eldest Brothers Tenants and Neighbours , with a Marlin , or Sparhauke on their fist , & a Grey-hound , or water spanell following them ( the very badge , or armes of most yonger Brothers in diuers Shyres ) hiding themselues for the most part of the day , in some base Ale-house ; and often becomming ( through dissolution of life ) Fathers , before they be Husbands . But in the end ( belike for feare their House , from whence they descend , should be extinct for want of Heires ) they marry their Sister-in-lawes wayting mayde , or some other poore woman , and then they beget a litter of Beggars , both burdensome , and dishonorable to their Family and Stock .

But now , if we cast our eye vpon the other end of the ballance : Yf such yonger sonnes of Catholike Parents ( being of good wits ) were sent ouer in their Parents life time , and that when their minds and wills were of a supple and waxen Disposition , as not being acquainted afore ( through want of yeares ) with any sinne or Euill , and ready to receaue the impression of Vertue & learning ; how seruiceable to the Church of God in tyme , might such men become ? For by this meanes of education , many of them do vndergoe ( as we fynd by experience ) a most holy Function of life ; spending their whole age after , in laboring to administer the Sacraments of the Church to Catholikes , in reducing diuers Protestants to the only true and Catholike Fayth , and in daily praying & offering vp the most Venerable Sacrifice of Christes body , for the soules of their dead Parents , and others their liuing or deceased Friends . O quantum distat ortus ab occasu ? for so great is the Disparity betweene these two different courses of Yonger Brothers here set downe ; not only in the eye of God , but euen in the eye of the world .

And heere by digression I will touch a little vpon the Daughters of Catholicke Gentle-men . Heere in England diuers of them ( as well as the Daughters of Protestants ) take ( throgh a blind affection , often cast vpon some base man or other ) a most vnworthy Course , to the vnutterable griefe of their Parents , and ouerthrow of their temporall state . And if they be placed in mariage with their Parents consent answerably to their Degree ; yet if either the Husbands proue vnkind , or in course of life vitious ; or their Children vntoward and licentious , what a vexation is it then to the Parents ? And how do they languishingly spend their dayes in inconsolable sighs and sorrow ?

But now , if the said Daughters , being in their Virginall , tender , and innocent age , be brought vp in places of Religion , and that through the speciall grace of God , and meanes of ther daily education , they proceed and become Religious women in the Church of God ; How ineffable a comfort may this be to their Catholike parents ? Since they then by these meanes , freeing themselues from all illaqueations and worldly entanglements , shall bestow the greatest part both of Day and Night in performing , & singing Hymnes of Prayses to his Diuine Maiesty , for the good of themselues & their Friends : To euery one of which , at the Close of their lyfe may be said in the Catholicke Churches Dialect : Veni sponsa Christi , accipe coronam , quam tibi Dominus praeparauit in aeternum . ( in Collect . Natalit . Virg.

Thus far of this point . And I would to God , that Catholicke Parents would apprehend this Paragraph or passage with a serious & feeling consideration . And thus far of these former Courses , in imitating the examples of our Aduersaries ; which examples were most worthy of all commendation , being incorporated in an Orthodoxall Religion . But yet heere , in our Imitation of them , I euer wish , that what is attempted in this kind ( or els not to be attempted ) were performed ( as before I intimated ) with all sweetnes , and moderation , and withall dutifull Respect to the state of our Realme . Since I hould it most repugnant to true Iudgment & Religion , to vndertake to put in practise orderly things , by vnorderly meanes ; and therefore in all such our spirituall endeauours let vs remember , to shew all duty and reuerence to the State , and that it is recorded in sacred Writ , ( Rom. 13. ) We are to be subiect to higher powers ; seeing there is no power , but of God . And there againe : Who resisteth the Power , resisteth the Ordinance of God . In regard of which promptnes of our duty , I hope these examples , as being taken by imitation from the Protestants themselues , will not be iustly offensiue to the graue Protestant Magistrate .

There is yet another thing most worthy of your charitable commiseration . You see , that the Catholickes throughout England pay yerely great sommes of money for their Recusancy ; Among whom , there are many hundred of poore Catholikes , who are so ouercharged with these yearely payments , as that their meane Estates are not able to support any long time such payments ; of which his Maiesty ( who is most prone to commiseration and pitty ) litle heareth in particular ; this being effected only by certaine Subordinate Magistrates , aduerse to our Catholike Religion . And thereupon for their auoiding of the said payments , imposed vpon them , diuers of these poore men and women haue forsaken already ( contrary to their conscience ) externally their Religion , and are content to come to the Protestant Church .

Now heere I say , such of you , as be of great Abilities , how ample a field haue you to sow your merits and satisfactions in ; I meane by contributing out of your purses some yearly sommes to these poore Catholikes , thereby to ease , and lessen their yearely payments ? In your worthy performance of this my propounded Motion , you do not only help and succour them touching their bodies ; but ( which is far more pleasing in the sight of God , ) you so take pitty of their soules , as you preuent , that diuers of them do not Apostatate & forsake their Catholicke Religion , which perhaps throgh feare of want of meanes they would doe ; And so you are become a secondary great Instrument of their finall Saluation .

And can you then otherwise thinke , but that God ( who is mercy it selfe ) and who will take this Charity of yours as done to himselfe , would take the like pitty of your owne soules , both for the preuenting of your eternall perdition , as also for mitigating your temporall punishments in Purgatory ? For heer our Sauiours words would be iustified in you , Matth. 25. Verily I say vnto you , in so much as you haue donne it vnto one of the least of these my brethren , you haue done it vnto me .

In this next place , I will descend to acts peculiar only to vs Catholikes ; & such as do insist , and rest in offering vp the prayers both of our selues , but especially of the generall Liturgy of the most blessed Sacrifice of the Eucharist , offered vp either for the benefit of our selues , or of others . Of which most dreadfull Sacrifice sayth S. Chrysostome homil. 25. in Act. Apost. Hostia in manibus , adsunt Angeli , adsunt Archangeli , adest Filius Dei , cum tanto horrore astant omnes . And to begin ; Thinke what a worthy , and charitable Act it were to concurre by causing Sacrifices and Prayers to be made , for the redeeming of poore Soules out of Purgatory .

There is no man of an Humane and sweet Nature , but he would commiserate a very beast ( much more a man ) lying in extremity of paynes . And this Naturall Pitty is so gratefull to our Sauiour himselfe , as that he pronounceth , Matth. 5. Beati misericordes , quoniam ipsi misecordiam consequentur ; Blessed are the mercifull , for they shall obtayne mercy : So auaylable & behooffull is pitty and mercy to the performers thereof . But to proceed to another benefit of such a pious deed .

Yf a prudent man , had a Cause of most great importance , to be tryed before a seuere , yet most iust Iudge ; And if at the same tyme , there were certaine persons in prison , whom that Iudge did much respect , & to whose earnest solicitations in any reasonable point , he would lend a willing eare : Now would not this Suppliant lay wayte by all meanes to redeeme the said men out of Prison , if so he could ( who during their stay there , were put to daily torments and rackings ) as well assuring himselfe , that these Persons thus set at liberty by this mans meanes ( being men of most good and gratefull Natures & Dispositions ) would be ready to speake to the Iudge , and be earnest and solicitous in his behalfe ? And then is it not most probable ( if not certaine ) that this man would speed the better in determining his Cause ?

The case is here a like , and both are cast ( as it were ) in one mould . The soules in Purgatory ( once from thence released ) shall become most blessed Saints in Heauen , & shall be most pleasing and gratefull to his Diuine Maiesty ; who cannot , nor will not deny them the grant of any thing , which they shall demaund , and petition for at his hands .

Euery Catholike ( as all other men ) are to plead their cause before God , the most iust Iudge : Yet for the more easy obtayning of their Plea , it is in the power of ech Catholike of good meanes ( if his will be answerable thereto ) to procure , at least much to further , by his liberall charges bestowed for the praying for the soules in Purgatory , the releasing and setting free of diuers of the said tormented soules .

Now this being once performed , those then Happy Soules , shall no sooner leaue their Goale and Prison , and ascend to Heauen ; but as euen abounding with a Seraphicall Charity , shall in recompence of so great a spirituall ease and Relaxation procured to them , euer batter at the eares of our Almighty and mercifull Lord , with their daily and incessant prayers ; that his Diuine Mercy would be most indulgent and pittifull to such men , for the preuenting ( or at least mitigating ) of their temporall paynes , by whose meanes those soules had a more speedy deliuery from their torments in Purgatory .

Heere then may a man , who is rich in temporall state ( if so he be rich in charity ) lay out his wealth to an infinite increase of spirituall gayne . O how many peculiar Aduocates and Intercessours of the then most blessed soules ( released out of Purgatory ) might a rich Catholike purchase to himselfe , by this former meanes , thereby to pleade his cause before the Throne of Almighty God , in his greatest need ? And fooles ( I will not say Madmen ) are all such , vpon whom God hath bestowed abundance of temporall riches ; and yet themselues remayne vnwilling & slow in this spirituall traffique of a good and competent part of their said temporall state and meanes .

But because this point of relieuing by Good Workes the soules in Purgatory , is of most great importance , both to the poore soules relieued , & the liuing party performing such a most charitable work to them : Therefore besydes what is already deliuered by me aboue , I will adioyne ( as most mouing any man of Piety and Iudgment ) the discourse of the aforementioned learned and worthy Cardinall Bellarmine of this point ; who maketh the ninth Chapter of the third booke de Gemitu Columbae , the subiect hereof : Thus then that blessed man writeth : We haue shewed aboue , that there are very many , or rather innumerable soules of the faithfull in Purgatory ; and that they are a most long tyme to be tormented , almost with incredible punishments . Now here we will declare the fruite , which may be gathered from this consideration . And certainly it cannot be doubted , but if the ponderation and weighing of this point be serious , longe , attent , and full of fayth and confidence ; a most vehement commiseration , and full of horrour and feare will result out of the said consideration .

And in like sort it is certaine , that an earnest and intense consideration of the said point , will ingender in vs a vehement desire of helping the said soules in Purgatory , by satisfactory workes ; to wit , Prayer , Fasting , Almes-deeds , and chiefly by the most holy oblation , and Sacrifice of our Lords body . And indeed it is most admirable to obserue , how gainfull a negotiation ( and this most iust ) may accrew vnto vs thereby . And this spirituall negotiation may well be resembled to the proceeding of a man , who should deliuer one and the same siluer ( vpon vsury ) to seuerall Merchants ; and yet should receaue a full and entyre Interest for one and the said Siluer , from euery one of the Merchants .

Let vs explayne our selues in few words . A man prayeth for the Dead , attentiuely , piously , with fayth , and great confidence of impetration and obtaining the thing prayed for . This man so praying , by way of merit purchaseth to himselfe the gayne of eternall felicity and happines : since Prayer is a good worke , & in that respect deseruing eternall life , if it proceed from Charity . Of which gayne our Lord speaketh in the Ghospell in these words , Matth. 6. Tu autem cum oraueris &c. Thou , when thou shalt pray , enter into thy chamber , and hauing shut the doore , pray to thy Father in secret ; and thy Father , who seeth thee in secret , will repay thee ; To wit , a Reward answerable to the merit .

Furthermore , this praying for the Dead , by way of satisfaction , doth profit the departed soule in Purgatory , for the which it is performed : seeing Prayer is ( amongst others ) a laborious worke , and therein it is satisfactory ; and consequently it is profitable for that soule , to which it is applyed , according to the intention of him that prayeth , & the Doctrine of the Church . To conclude by way of impetration and humbly begging , it profiteth the said departed soule , whose freeing from Purgatory , at least whose ease and mitigation of those paynes , is therin beseeched and desired . Since that , for which Iust men pray to God , through Christ , is easely obtayned : Our Lord himselfe saying Luc. 11. Petite , & accipietis &c. Aske , and you shall receaue : and againe , Marc. 11. Quicquid orantes , petitis &c. All things whatsoeuer you aske , praying , belieue that you shall receaue , and they shall come vnto you . And more , Ioan. 16. Si quid petieritis &c. Yf you aske the Father any thing in my name , he shall giue it you .

Behould heere a threefould gayne , proceeding from prayer , made in behalfe of the soules departed . But there may be adioyned a fourth benefit : That is , the soules , for which we pray , will not be vngratefull , when they shall arriue into their heauenly Country ; but shall answere & recompence our prayers , with their like prayers in our behalfe .

To proceed ; Fasting being performed by vs , and applyed for the deceased , obtayneth a manifould gaine . For first , ( as a meritorious worke ) it is profitable to him , who fasteth , euen by the testimony of our Lord himselfe Matth. 6. Tu autem , cum ieiunas , &c. When thou dost fast , annoynt thy head , and wash thy face , that thou appeare not to men to fast , but to thy Father , which is in secret ; and thy Father , which seeth in secret , will repay thee .

Fasting also , as a satisfactory worke , being applyed for the dead , doth helpe the dead . For not without iust cause , did Dauid fast , with all his retinue and trayne euen till night , when he was aduertized of the ouerthrow of King Saul , and Ionathas , and of a great part of the people of God .

To conclude , Fasting ( in an other manner ) profiteth the party so fasting ; to wit , in that the soules of the departed , when they shall ascend to Heauen , will not be forgetfull of their Benefactours ; but will power out prayers for them ; and such their prayers , as proceeding from true Charity , shall be heard .

Now , in this next place , to come to Almes-deeds . This kind of good Worke also is accompanied with a threefould gayne . For first , it profiteth the poore , to which the Almes-deeds are giuen , and maketh them to become our friends , that so when we fayle , they may receaue vs into eternall Tabernacles . Luc. 16. Againe , Almes-deeds being applyed for the vse of the soules departed , do bring a refreshing and refocillation to the said soules ; and consequently make them also to become our friends , who hauing a title to the Kingdome of Heauen , will no doubt helpe vs with their holy Prayers and Intercessions .

Thirdly , Almes-deeds do ( as I may say ) bynd God to be a debtour vnto vs ; for thus the Holy Ghost speaketh by the mouth of Salomon : Qui miseretur pauperis , foeneratur Domino : Who taketh pitty of the poore , doth put out his siluer to interest , euen to our Lord . Prou. 19. And Christ confirmeth the same in the Gospell , saying , Matth. 6. Te faciente Eleemosynam &c. When thou dost an Almes deed , let not thy left hand know , what thy right hand doth , that thy Almes-deed may be secret , and thy Father , which seeth in secret , will repay thee .

To descend to the most blessed Sacrifice of Christs body & bloud ; It is most cleare and euident , that that oblation profiteth the party , who offereth it vp , as a guift most gratefull to God : It profiteth the faithfull liuing , as also the faithfull soules departed . And that this is most vndoubtedly true , appeareth from the many most credible Visions or apparitions , manifesting that the faithfull soules in Purgatory , do desire and expect nothing more , then that the most celestiall oblation of the body and bloud of Christ may be offered vp for their refreshing , or freeing them from their paynes . Of which point read S. Gregory lib. 4. Dialogorum . cap. 75. & sequent . Also the History of England writen by Venerable Bede lib. 5. cap. 13.

In like sort the Epistle of Petrus Damianus ad Desiderium , may be read ; & finally the lyfe of S. Nicolaus Tolentinus in Surius tom . 5. ad diem 10. Septembris : For to this blessed Priest appeared once a great multitude of soules , who with teares and most lachrimall voyces desired of him the celebration of the most holy Sacrifice , as a principall Remedy for their paines in Purgatory . Now from all the Premisses , it is euident , that we may receaue a most preciable and incomparable gayne , if we daily powre out our prayers , for the soules departed ; or if we do distribute Almes to the poore , for the ease and refreshment of their paynes ; or if we do satisfy for the said soules , either by our Fasting , or other penitential works ; or finally do celebrate the most holy Sacrifice of the Masse for their deliuery out of Purgatory . Thus far learned Bellarmine discourseth of this point . Whose words I would desire euery good Catholicke Reader seriously to obserue .

But to enlarge my selfe a little further , I could wish all of you of good states , when iust occasion is presented , that you would be most bountifull in relieuing imprisoned Priests , and poore imprisoned Catholiks . O how worthy an Act is this , and how do you suffer in their sufferings ? And you may then infallibly interest your selues in the words of the Apostle , Hebr. 6. God is not vniust , that he can forget your good workes , and charity , which you haue shewed in his name , and haue , and do minister vnto his Saints .

I well remember , that some twenty yeares since , a certaine Prison hauing in it some six or seauen Priests , & far more poore lay Catholikes , lying there in great want ; there was a Catholike gentle woman of good account , who taking great commiseration of their wants , relieued all the Catholike imprisoned company , with weekly prouision of meate for seuerall months ; and so she intended still to continue this her Charity , but that she was shortly after preuented by death . This was an Heroicall and most Christian charity in her , able no doubt ( throgh Christs mercifull acceptance thereof ) euen to abate the flames of Purgatory .

In like sort , I could wish all of you , who are carefull to preuent the raging flames or Purgatory , that what workes of labour , or satisfaction , or Almes deeds you intend to doe , that you would not defer the accomplishing of them , till the day of your departure out of this world ; but performe them when you are in health . The difference is most great betweene a worke of Charity done at the Houre of a mans death , and when he is in health not likely to dye .

For in the first manner , the party dying , giueth away his goods to pious vses , because he cannot enioy them any longer . In the second , it is in a mans power to keep his riches longer , & yet departing from them in his Health , he is content thereby actually to lessen in his owne daies his temporall meanes , and departeth with them with cherefulnes and alacrity of mind ; a circumstance most pleasing to God , since we read ) 2. Cor. 9. Hilarem datorem diligit Deus ; God loueth a chearfull giuer . In the former , the will of a dying man is not ( for the most part ) in all things performed , either through the Couetousnes of the wife , Children , or negligence of the Executors : In this other , a man is assured his will shall be performed ; since he is resolued to make his owne Hands , his Executors , and his owne Eyes , his Ouerseers .

Lastly , Almes-deeds donne after the first sort , do take effect only at the death of the Party & not before ; whereas they being distributed after this second sort , they begin to worke and obtaine by degrees Indulgence , lessening of the future paynes , euen from that houre , in which they were first bestowed : So great a disparity there is betweene hauing a Candell going before a man , lighting him the way to the Kingdome of Heauen , & hauing a Candell only to follow him .

I am persuaded , there are very few of you so simple , who if you did owe great summes of Money , and were infallibly to pay euery penny of them , if other course in the meane tyme could not be taken ; But that if by preuention of time ( I meane by paying afore the day of payment commeth ) you might be suffered in lieu of the whole , to pay but the twentith part , and thereby to be discharged of the whole great debt ; but that you would take course by all meanes possible ( yea by taking your siluer vp at Interest ) for the present discharge of the said twentith part , so to redeeme your selues from the payment of all the rest . I do assure you euen from the testimonies of all ancient & learned Fathers , that it is in your power to redeeme not only the twentith part of your future torments in Purgatory , but euen the greatest part , and perhaps all , by your charitable Deeds , liberality , and pious workes , now done in your life time : And will you then be slow in taking the like course herein ? O insensati Galatae , quis vos fascinauit ? Gal. 3. But I will yet go further with you .

There are not many of you ( I speake of such of you as are much deuoted to the world ) but that , if you had a fayre demayne of fiue hundred pounds yearely worth , though not in possession ; yet that it were infallibly to descend to you and your Posterity for euer , after twenty yeares were expired : And that notwithstanding it were in your Power & Freedome , to buy out and redeeme the said twenty yeares , thereby to haue present possession of it ; I say , there are not many of you , but that you would striue , though it were by impouerishing your selues for the tyme , and by liuing vnder your owne worth , thereby to procure meanes for the redeeming of the said terme of twenty yeares .

Heauen is your Inheritance , after the guilt of eternall damnation is once remitted ; Yet thither it is impossible for you to arriue , vntil for certaine yeares you haue performed your temporall punishments yet remaining . These inexplicable punishments , which may endure for many scores of yeares , more then twenty , ( yea it may be for seuerall hundreds of yeares ) you may redeeme perhaps for lesse charges to your Purse , disbursed in your life time and health to pious & religious vses ( through Christs most mercifull acceptance , ) then you would be content to lay out , for the getting in of the former mentioned twenty yeares . And yet how Dull , and Backward are most of you to vndertake the same ? How can you heere Apologize or excuse your selues ? Is Heauen not so good , as an earthly demaine ? O men of little Fayth ! What a muddy disposition of the Soule is this , which lyes so groueling vpon the earth , and wholy absorpt in terrene thoughts and cogitations ?

Well , ceasing to enlarge my selfe further vpon the Premisses , I earnestly desire euery one of you , to procure now in tyme of Health , the most Reuerend & Dreadfull Sacrifice of the most blessed body and bloud of our Sauiour to be offered daily vp , to two ends ; to wit , for the spirituall good of your selues and your Children ; and secondly , for the preuenting of your future paines of Purgatory . And that you shall perceaue of what ineffable vertue and efficacy for mans soule , the offering vp of that most dreadfull Sacrifice is , I haue thought good to set downe the Iudgmentes of some few ancient Fathers , pretermitting the greatest part of them , for greater breuity .

First then we find S. Cyrill of Alexandria Epist ▪ ad Nestor . to write , that by meanes of this daily Sacrifice , We are made partakers of the holy body and precious bloud of Christ . S. Austin calleth the said Sacrifice , Precium nostrum , Our pryce . Confess . cap. 13. And further the same Father thus writeth lib. 4. de Trinit. cap. 14. Quid gratius offerri &c. What can be offered vp , or accepted more thankefully , then that the flesh of our Sacrifice , should be come the body of our Priest ?

S. Chrysostome thus teacheth , Homil. 21. in Act. Apostolorum . Hostia in manibus &c. The sacred host being in the hands of the Priest , the Angels are present , the Archangels are present , the sonne of God is present , cum tanto horrore astant omnes , with so much feare and horrour all of them are present . S. Gregory Nyssene thus expresly writeth , Orat. Cathech . c. 36. Fidelium corporibus &c. That body ( meaning the body of ) Christ in the Sacrifice of the Masse ) is ioyned with the bodies of the faythfull , that by the coniunction of the immortall body , man may be made partaker of immortality . S. Cyprian thus teacheth of the offering vp of the body , and bloud of Christ in the holy Eucharist ( Serm. de coena Dom. ) Perpes est hoc sacrificium &c. This is a daily Sacrifice , and is a permanent or perpetuall Holocaust . To conclude the forementioned S. Chrysostome thus writeth ( hom. 2. in 1. ad Cor. ) Dum in hac vita sumus &c. Whiles we are in this life , this mistery of the Eucharist maketh , that the earth it selfe , is a Heauen to vs .

And now hauing shewed out of the testimonies of the ancient Fathers , the impreciable efficacy and vertue of the most Reuerend Sacrifice of Christs body and bloud , for the spirituall good of mans Soule ; we may from thence conclude , that the daily offering vp of the said most dreadfull Sacrifice ( considering the worth of him there sacrificed ) is most auaylable & behoofull , both for the soules of men yet liuing , thereby to arme and strengthen them with grace , against all the temptations of the World and the diuell ; as also for the expiating of mans Sinnes in Purgatory . Sweet Iesus ! no other impetration , or prayer is more piercing in the eares of God , then this ; since heere ( for remitting of our sinnes , and regulating our actions for the tyme hereafter with diuine grace ) the Sonne pleadeth to the Father , God to God ; And the same man , is both the Priest , and the Sacrifice .

Yea this most Reuerend Mystery of the Sacrifice of the Masse , is the very center of Religion , and hart of deuotion ; by meanes whereof his diuine Maiesty most bountifully imparteth , and powreth out his fauours and graces to our soules : So certaine and infallible it is , that our Prayers made in Vnion of this diuine Sacrifice ( whether for our spirituall good during our Peregrination in this world , or for the taking away of the paines of Purgatory , ) haue an inexplicable power and efficacy : And therfore those men are great Enemies to themselues , and their Children , who neglect this so soueraigne a meanes , both for their owne & their Childrens aduancement in sanctity and Vertue

Yet before I end this discourse , I must adioyne this ensuing Animaduersion ; that whereas most of the former examples of Good Workes aboue alledged , & instanced , aime at great & high points ; sorting only to such to performe , whose temporall states are great and rich , and to whom that admonition of S. Chrysostome ( aboue alledged ) peculiarly belongeth , Non dare , sed copiosè dare Eleemosyna est : Neuerthelesse we are to conceaue , that the Charity of such , as be but poore in temporall faculties though , neuer so small , are most pleasing to his diuine Maiesty , for the mitigating of the torments of Purgatory . And in this sense we must vnderstand , that euen the poore Widdow in the Ghospell , who had but two mites , gaue as much as Zachaeus , who contributed the halfe of his great substance to the poore ; because , though the widdow had lesser goods to giue , yet she had the like will of giuing ; And though , that which was seuerally giuen by them both , were vnequall & diuers ; yet the fountaine from whence they gaue ( to wit from a prompt and charitable disposition of relieuing the poore ) was the same . And thus did it fall out , that whereas the whole Widowes state was but small , yet the part thereof giuen , was great ; Since he giueth no litle , who freely and cheerefully giueth a part of a little . And therefore the foresaid S. Chrysostome accordingly thus teacheth ( Hom. 34. ad pop. Antioch . ) Eleemosinae magnitudo , non in pecuniarum multitudine iudicatur , sed in dantium promptitudine . With whom accordeth S. Leo ( ser. 4. de Quadrag . ) saying , Ex affectibus piorum , benignitatis mensura taxatur .

Well , I will close vp this small Treatise with referring the Catholicke Reader , to the practise of a skillfull Phisitian , who can extract medicinable and healthfull Physick , out of hurtfull and venemous drugs or hearbs : So heere I most earnestly wish , that all good Catholikes ( according to the different proportion of their states and power ) would in their owne life time , ( for the preuenting or lessening of the torments of Purgatory ) put in daily practise that counsell of our Sauiour : Luc. 16. Facite vobis amicos de Mammona iniquitatis , vt cum defeceritis , recipiant vos in aeterna tabernacula . Make you friends of the Mammon of Iniquity , that when you fayle , they may receaue you into eternall Tabernacles .

FINIS . God saue the King .