no hould where running teares had clensed before de 6. tribul 16. 55. in Cant 8. Two other cōsiderations may be added vnto these the one is the cause why these torments are inflicted which is the making of due satisfaction for sinne which thogh it be but veniall yet being that it is an offence of God is a thing so detestable that it cānot be cōmitted either for the gayning of ten thousand worlds or the auoyding of the greatest euill possible because the goodnes of God is not to be violated and displeased his sacred maiesty is not the least to be dishonoured being that it is soueraigne and infinit for the good of any inferior creature that is or may be Wherfore the so light cōmission of so many veniall sins as men daily hourly commit cannot be expiated but by punishmēt of a higher rank then we can imagin And this is the reason why the learnedst Doctors holiest Saints who had most light of Gods greatnes had also greatest feeling of the paines due to euery litle offence of so infinit a Nature and this is the reason why they whose vnderstaddings are either clouded with naturall ignorance or obscured with sinfull affections or wholy darkned with heresy are as dul in apprehending these paines as they are blockish in framing a worthy conceit of Gods infinit goodnes and supreme Soueraingty 9. The other thing heere considerable is that the day of mercy ending with the day of our life we are after to expect nothing els but iustice and therfore our Sauiour doth verily say vnto vs that we shal not go out of this prison vntill we haue payd the last farthing Math. 5. Which is a terrible cōsideration if we haue a due feeling of our debts whereunto what we are to say in the fifth Chapter will exceedingly help Neither can Protestants be scandalized at what hath heere bin said if they remember that according vnto their faith all sins are mortall and therefore deserue euerlasting paines 10. Wel thē these distressed soules suffering such things as none who hath the hart of a man could endure to see a dog suffer if he could ease him and these soules being the soules of our Bretheren the soules of Christs Bretheren the soules which he loued so dearely that he most ioyfull spent the very last drop of bloud in his body for their sakes how can we thus slight their complaints with a deafe eare O if we were in this pittifull case how hoatly should we cite those words of our Sauiour that voice that outery of nature her selfe All that you would that men should do for you do also for them Matth. 7. Denis the Carthasian relateth the words of one who by diuine reuelation was admitted to see these torments indeed they be worth relating God is my witnes saith he that if I did see any man though this man had as cruelly as man could either misused tortured or killed my dearest friends and had done me all the mischiefe which one man could do to another yet if J did se this man condemned to such paines as there in Purgatory I beheld I would a thousand times if it could be done suffer death for his deliuery l. de iudic Anim art 23. Such force hath this Consideration liuely apprehēded CHAP. IV The second Motiue drawne from the intolerable paines the soules suffer by being banished from the sight of God 1. TO vnderstand how great a paine it is to be banished though but for a time from the face of God is a thing wholy impossible vntill we come to know what an infinit good it is to possesse God but we may haue some little scantling of it by these considerations 2. The first Consideration All the ioy pleasure dainties riches and honours of this world yea and of a million of worlds though they were a million of times more excellent then this world is and all this ioy happines were eternall yet all this put togeather and enioyed as perfectly as might be is a thing no wayes cōparable to that happines which the possession of God for one onely moment doth bring with it so that to be depriued of this possession debarred of this happines restrayned of this Blisse when we are in an estate capable of it requiring it is a misery without all comparison greater then should be the losse of all the riches honours and pleasures which the eternall possession of a million of worlds a million of times more pleasant then our world could affoard What griefe then must the losse of this good cause in a soule that knoweth her losse 3. The second Consideration All the torments of this world though they were a thousād times greater ought according to right reason to be ioyfully suffered if by the suffering of them altogether we might be able to purchase the sight of God but for one moment for to see God is such a good that it would seeme cheape bought with all those euills his sight being a good of a far higher order thē any euill can be an euill Hence it followeth that the suffering though but for a moment the losse of this good is a misery inconceptible How cleare is this and yet how litle vnderstood 4. The third Consideration may be taken from the liuely cleare manner with which these soules haue their whole mind and attention fast bent both night and day vpon the greatnes of this their so infinit a losse We know by experience that in matter of paine anguish and misery nothing torments more thē wholy to giue our selues ouer or rather to be carryed by the violence of them to the cōtinuall consideration of the bitternes of our afflictions All other comforts which may be thought on for the ease of those desolate Soules are no more then inough to keep their mindes in a perfect patience amidst a world of so great miseryes 5. The fourth Consideratiō The soules do most perfectly loue God they do penetrate in a far perfecter manner then they could do in this life the reasons which are all most forcible mouing to loue that infinite Goodnes Wherfore seing themselues on the one side in an estate capable of enioying God and on the other debarred of enioying him whome they loue so affectionatly that it is a death to be separated frō him their minds are as it were torne asunder on the rack of loue Loue saith the Scripture Cant. 8. is as stronge as death and emulation as hard as hell the torches of it be torches of fire flames many waters cannot quench it neyther can riuers ouerwhelme it c. Euē in this world where we haue so little knowledge of God in our vnderstanding where we follow this knowledge so faintly with our wils some choice seruants of God suffer strange things in this kind through the absence of their beloued though as yet they are not in an estate fit to enioy him Father Baptista Sanctius of the Society
in Purgatory with due rigour of iustice For example such a good would be the conuersion of Infidels Extirpation of Heresies constant Peace in the Church of God the notable aduancement of some great or some necessary act of piety fayth Religion Charity c. The obteyning of such goods as these is the thing which moueth the Pope to grant these Indulgences and to dispense forth the treasure committed vnto him by Christ for the greater glory of Christ which is a very prudent and well-ordered dispensation for so those who are put in charge with others goods do most faithfully exercise their charge if they lay them out for the greater benefit of those who did put them in trust 11. I see well that it will be obiected that though the Pope doth piously and prudently to imploy the treasure committed to his charge for obteyning of a greater good yet it seeemeth that he doth imprudently to vse for obteyning of it such an vnproportionable vnfit meanes as is to inioyne only the performance of a good worke so little to be done for this end as for exāple to inioyne only the saying of 5. Pater Nosters for obteining so great a good as is the Conuersion of Infidels extirpation of Heresies c. And therfore though the cause of this Grant be reasonable yet the meanes applyed seeme most vnreasonable I answere that the performance of so little a good worke as is the saying of fiue Pater Nosters for obteyning the good for which the Indulgence is granted may be a very effectual meanes for obteyning of so great a good Which that I may shew let vs but consider what doth dayly happen when the Pope granteth such an Indulgence as this is The grant of this Indulgence is no sooner made knowne vnto the Church but presently you shall see all faythfull people by thousands with one heart and one soule doing that which is necessary for gaining of this Indulgences that is by a true entire and harty Confession and contrition putting themselues if they feare they were not in it before in state of grace and friendship with God and then after this for this must be done for gaining of Indulgences deuoutly performing the good worke inioyned them to be performed and performing it to the end for which it was inioyned Now though this good worke be but little though it be but the saying of fiue Pater Nosters for the foresayd intention yet when euen so few praiers are sayd with one heart and one soule by so many thousands of thousands as vse by the grant of so great an Indulgence exacting only the performance of so small a worke to be stirred vp to the deuout recitall of these prayers the quantity of all these prayers put together amoūteth to an immense summe a summe so great and made vp by such an vniforme deuotion of so many faythfull people that it may in prudence be thought to be a meanes sufficient to effect the good intended 12. Hence it appeareth that the performance of a little thing may be an effectuall meanes to obtaine a great good when by the exacting of a thing so small euery body is inuited to do what is necessary to the perfect performāce of it wheras if they were inuited by a small Indulgence or by a great one which could not be gained but by some great good worke as fasting many dayes saying many prayers c. very few would be induced to gaine this Indulgence And so it may well happen that Christs Vicar cā scarce vse any meanes more effectuall to obtaine a good which maketh so much to Gods glory the benefit of his Church then by granting some great Indulgēce which may be gained by doing some small good worke for his intention For it is very likely that a farre greater quantity of good works will be raysed whilest euery one contributeth a little then when almost euery body layeth aside all care of doing any thing because without he doth a great deale he is neuer the neerer for as much as concerneth the gaining of the Indulgence We vse to say t' is well for poore men that brasse farthings goe currently for now euery body coms easily off with a farthing wheras their charity would hardly be great inough to part with a penny 13. All which we haue said hath farre lesse difficulty when an Indulgence is granted to bring in publicke practise some important act of piety or to hinder decay of some great deuotion especially of some vertue necessary to saluation as Fayth Charity Contrition c. Because in this case not only all these things do make more to Gods glory then that ordinary seuerity of punishing by the paines of Purgatory but it is easily vnderstood how these so important things may effectually be procured by the performance of things but small in themselues though great in their effects For example it is a thing most important that all faythfull people should professe vnion with their supreme Pastor and also the decay of this vnion is much to be feared by reason of the power of Heresy Againe this vnion may be effectually brought into great request by making sometimes in a yeare some publick and solemne profession of it which may be done by cōming hūbly to receyue his benediction in some great festiuity therfore the Pope both may doth most piously and prudently in granting a great Indulgence for performing an act in it selfe so easy and little as is to aske his benediction 14. In like māner true faith without which it is impossible to please God is lost by obstinately reiecting the authority of the Church though in matters otherwise of no exceeding great consequence therfore the maintayning of faith in all such matters when there is danger of the losse of it maketh very much to Gods glory and the good of soules Now the pious beliefe of these points so important may efficaciously be vpholden broght into publick practise and veneration by the practice of some acts which are most easily performed for example sake Prayer for the dead veneration of Reliques gaining of Indulgences are points of faith which Hereticks seeke by all meanes to ouerthrow Againe they may be efficaciously maintayned in a continuall and most deuout practice if the Pope would grant some great Indulgence for making some frequent pious acts which may reuiue these deuotiōs and keep the practice of them in dayly vse 15. Now to stop in a word the mouths of Protestants which are so wide open to cry downe these Indulgences I will onely put them in mind of their owne Doctrine They say A man is iustified by faith onely in so much that if a mā were as great a sinner as could be yet this man if be would but make one act of true Faith should be in a moment iustifyed not so much as lyable to the least punishment for all his innumerable and enormous sins Is any pardon Indulgence or Iubily so easely obteyned or
of Iesus was one of these For when he manifested his conscience vnto his Superiour he professed he was really of opinion that very griefe would kill him out of hand if he should come to know for certayne that his life should be prolonged for the space but of one whol day so truly strong as death was that loue which inflamed his heart to the enioying of his beloued Ludou de Ponte in vita P. Baltas c. 17. Few can belieue and fewer can vnderstand this but those who indeed loue God see it with their eyes If the ruthefull moanes of such true louers deserue not compassion there is no such thing as they call Mercy in the world 6. The fift Consideration These soules know they are depriued of this infinit good which they so ardently loue for no other cause but their owne fault their owne carelessy committed sinnes sinnes which did offend and affront this infinit goodnes which now they loue so tenderly And this it is which cutteth as deep as the sharpest edge of grief can cut into the softest heart which weepeth with teares of blood as oftē as it thinks and it can neuer cease from thinking that it was not only a trifle which separated it in this manner from God but a wickednes abominable in his sight an offence of such an Excellency a contempt of such a Maiesty a displeasure of such a Goodnes an ingratitude against such a Benefactour All this it is that goeth to their very heart this all the powers of their Soules bewaile and lament to the vttermost of their power with teares which neither can nor will admit of comfort vntill due satisfaction be made euen to the least and last farthing 7. The sixt and last Consideration differeth in this from the former that as those soules are tormented with such vnspeakable grief whilst they ponder the miseries of this banishmēt for their owne offences as they are displeasing to him whō they so purely loue so they are also put on a new torture when out of naturall loue vnto themselues which now well-ordered charity doth much increase they attentiuely consider and deeply penetrate what it is to be depriued of such a good such a ioy such a blisse for such a small such a no good such a mischieuous euill as they sinned for a pleasure so vaine so short so vgly so irrationall and so pernicious to their soules and yet to vse their language such was my folly ah wretch not only miserable but mad as to forgo euen such a good for such a bare such a shamefull such a pestiferous trifle as that was so many degrees of glory which would haue made me so happy for all eternity are wholly and irrecouerably lost for a pure ah most impure nothing How oftē was I inspired to do this thing and yet c. These far more miserable then these be the anguishes of those soules far greater then eyther those of Esau selling his inheritance for a messe of potage or those of Adam for making away Paradise for the taste of an apple or any other this world euer had or shall haue 8. Summe vp now in thy mind all these considerations together and thinke in what a sea of sorrowes that heart must bee into which day and night so great so many flouds do vnlade their waues and yet canst thou not find in thy hart to affoard them some small reliefe He saith S. John cap. 1.3 who possesseth the substance of this world and shall see his brother to haue necessity and shutteth his bowels from him how doth the Charity of God remaine in this man He saith not how doth the charity towards his neighbour but how doth the Charity of God remaine in him And if thou whosoeuer thou art thus shuttest thy bowels in a necessity as extreme almost as a necessity can be of thy owne and Christs brother I am sure that the charity of thy neighbour hath no place in thee but as for charity towards God it is not I but S. Iohn who doth as it were denying aske how doth the charity of God remaine in thee CHAP. V. The third Motiue taken from the long time that these Paines do indure 1. IF these paines were to be ended in a short space our hard-hartednes might thē haue some excuse but speaking stil of what happeneth for the most part it is a thing scarce to be doubted of that they continue very long for the holy Church is accustomed to keepe the Anniuersaryes of those who dyed a hundred or two hundred yeares ago Whēce it appeareth that there is reason to feare that many haue a long stay in Purgatory The learned Bellarmine l. 2. de gemit columb cap. 2. doth recount some histories very authenticall as he excellently proueth out of which it appeareth that diuers soules are condemned to Purgatory euen till the day of Iudgement And Tertullian one of the ancientest fathers speaking of these paines of Purgatory saith Thou shalt not depart perhaps vntill the day of thy Resurrection lib. de anima c. 17. 2. Now if we require why God doth hould this manner of proceeding in rather deteyning vs long time in our punishments then in adding to the bitternes of our torments that which is taken out in length of time we can deuise no other reason then that our sinnes haue deserued this misery also and men would litle apprehend to suffer all that could be suffered in one moment if the next moment they were to be eternally happy and therefore God who in his seuere iudgement had a mercifull regard to that which would worke most with our dull apprehensions did ordaine that as S. Augustin speaketh hom 15. ex 50. hom Quanta fuerit peccati materia tanta esset trāscunti mora so great as the matter of our sinnes shall haue bin so long should be the stay of our passage The best way therfore to make vs haue some conceit of the long cōtinuance of these paines is to see how great the matter vses to be on which they feed that is what a kind of quantity the sinnes of men vse most commonly to amount vnto 3. A little Arithmaticke will giue vs a great insight in this matter The iust man is said to sinne seuen times a day wherfore we may easily allow thrice more a day to one of those whom we call good and honest men such as the world hath but few of such a man therfore as this is doth sinne venially ten times a day taking one day with another The dayes in a whole yeare are three hundred sixty fiue wherefore he who euery day sinneth ten times must at the yeares end haue sinned ten times as often as there be dayes in a yeare which summe is easily found out by only putting one cypher to the number of the dayes in the yeare which are 365. add now one cypher we shall haue 3650. So that the sinnes of this good man euē in one yeare come to no
to drinke Matth. 25. Marke how God doth giue them heauen for the doing of good workes Possesse saith he the kingdome for you gaue me to eate to drinke c. And somewhat before in the same Chapter Because thou wert faithfull ouer a few things J will place thee ouer many enter into the ioy of thy Lord. Marke this causall because thou wert faithfull This is the cause for which Christ saith he giueth heauen Let Luther let Caluin let those who care for no good workes name what other cause they please 4. That our good Workes are impetratory that is haue vertue to mooue the liberality goodnesse mercy of God to bestow in regard of them the grant of many fauours when by prayer they are offered vp for this end for if they be not thus offered vp as they are ioyned and applyed to this end by prayer perhaps not any good workes at all are impetratory excepting only prayer it selfe not all prayer but such as containeth some petition That I say good workes are impetratory wheÌ„ they are thus ioyned with prayer is euidently prooued out of that fast of Dauid who with the Prayer made for his sonnes life ioyned also other workes of pennance lying on the ground fasting c. For the child saith he whilst he did yet liue I did fast weepe but now seeing he is dead why should I fast 2. Reg. 12. 5. That our good workes are satisfactory that is that they performed and dignified by Grace graÌ„ted through Christ his merits haue vertue to cancell out sin and the paines due to sin is most cleare in Scripture Heretikes if loathnesse to make satisfaction for their sinnes did not blind them cannot but see it Almesdeeds free froÌ„ death and Almes-deeds it is which purgeth sinne and maketh vs find mercy and life euerlasting Tob. 12. Almes-deeds free from sinne and from death and they do not suffer the soule to goe into darknesse Tob. 4. Water quencheth the burning fier and Almes-deeds resist sinne Eccl. 3. In the eleauenth Chapter of S. Luke our Sauiour speaking to the Scribes and Pharises saith that they shall be condemned in the day of iudgment that the bloud of all the Prophets slaine from the beginning of the world shall be required at their hands and six times one after another he pronounceth Woe against them to those vncleane men our Sauiour at the very same time said Neuerthelesse for that which remaineth giue Almes and behold all things are made cleane vnto you as sinfull people as you are Wherfore let my counsell please thee it is the most excelleÌ„t counsell of the Prophet Daniel redeeme thy sinnes with Almes-deeds and thy iniquityes with the workes of mercy Dan. 4. 6. This being thus declared it may easily be vnderstood how things do passe wheÌ„ we offer vp any work for the soules in Purgatory For first the good worke thus offered vp is meritorious and therfore we alwaies merit by it neither can we giue this merit away because reward is only due Scripture promiseth it to those only who shall haue done well wherfore we loose not the least parcell of the merit of our good workes if we do them for the soules in Purgatory yea we much increase it as shal be shewed Secondly the good worke thus offered is impetratory that is it is apt to mooue Gods mercy to graunt that fauour for obtaining of which it is offered wâ—â— as a happy death peace among Christians the long and happy life of our noble King or such like things Now the obtaining of all these requests is not the least hindered but very much as we shall shew furthered though these workes which we do be giuen to the soules in Purgatory and offered vp to God for the satisfaction of the paines due vnto their sinnes not fully satisfied for Thirdly and lastly this good worke which we offer for the soules in Purgatory is satisfactory and according to this satisfactory vertue which it hath not as it is either meritorious or impetratory we do commonly apply it to the soules in Purgatory because the thing which these poore soules stand most in need of is making satisfaction for their sins not fully satisfied for which satisfaction we make in their behalfe as holy Job did in behalfe of his sonnes when he offered daily sacrifices for their sinnes How this is not against Charity towards our selues shall be declared hereafter CHAP. VIII That by offering our actions for the Soules in Purgatory we do not merit lesse but more 1. THat we do not merit lesse is euident out of the last Chapter that we merit more then otherwise we should haue done if we had not applied these our actions to the soules in Purgatory is taught by the Prince of Deuines S. Thomas l. 3. cont Gentes c. 158. in these words The affection of Charity in him who suffereth for his friend doth make his satisfaction more pleasing to God then if he had suffered for his owne selfe And it is certaine out of holy Scripture that Charity doth adde an exceeding worth and value to our least actions for only Charity it is which maketh a cup of cold water giuen for Christs sake to be rewarded in the life to come And only Charity it was which made the poore widdows mite of greater price then the richest guifts 2. Now then all meriting hath for reward some higher degree of celestiall glory which degree should not haue bin purchased without that meritorious worke had bin done so that if there be two men who before were of equall merits the one of theÌ„ should but giue a cup of cold water more for Christs sake then the other should giue this man for this so small a good work should haue a higher degree of glory then the other and consequently he should see God for all eternity more perfectly and be for euer more happy then the other So that if we did truly loue either God or our selues we should thinke all sufferings whatsoeuer euen those of Purgatory to be a small price for the least degree of glory for indeed the least is a good so great that the suffering of neuer so long a Purgatory for purchasing it would not be so much as suffering a flea-bite to purchase the Empire of the whole world It would make a man blesse himselfe to see how starke mad men are in neglecting such a good 3. To our purpose theÌ„ I say that by applying our actions to the soules in Purgatory we do merit more then if we had not applyed them to this end and not onely more but very much more and therefore though we did sustayne other many and great inconueniences yet they were all to be accounted as nothing in comparison of these inestimable treasures of merit which by this deuotion we purchase The causes which make this act of so high merit may be many for as we haue shewed in the sixt chapter this deuotion may be a worke
inseparable true-louers-knot because there is not one in heauen who thinketh not himselfe to haue particuler interest in the furtherance of this cause for all that Blessed mansion loue the soule released euē as they loue their owne soules and therfore as a graue Doctor saith they all reioyce at the felicity of euery one of their Bretheren as much as at their owne Hugo l. 4. de anim c. 15. and consequently all and euery one of them will be in a manner as forward to assist vs as those soules will be who were released by our prayers And who cā expresse how ready these soules released or releiued by vs are to help vs in all occurences Tell me now what meanes can you inuent more efficacious to make in a māner sure whatsoeuer you request CHAP. X. That by offering our Actions for the Soules in Purgatory we do not lesse but more satisfy for our owne Sinnes 1. NOw we come to that point which onely hath difficulty in this matter for it may seeme clear that when we giue away to others the fruits of our owne satisfaction we cannot enioy these fruits our selues no more then we can pay our debts with the same mony which we pay for the debts of our frēds This difficulty is very solidly answered by saying that which is most true to wit that to pray for and assist the soules in Purgatory is an act so highly meritorious of grace and glory an act so impetratory of such things as may be eternally beneficial to our owne soules that the losse of the fruit of our satisfactions is nothing to be valued in regard of the gaine which we purchase as may appeare by what hath bin said before Cap. 8. nu 2. A second and sufficient answere might be that this losse may fully be repayred by the gayning of Indulgēces for our selues So though I cannot pay my owne debts with the same mony which I pay out for the debts of my friends yet I may by fauour procure a releasment of my owne debts and so be as free from them as if I had payd them with that mony which I liberally layd out to discharge my frends debt That such fauours or Indulgences may be obtayned we will proue at large Chap. 14. 2. But these two Answers being for the present let passe I intend to make good the title of this Chapter and to shew that this deuotion is a rare kind of satisfaction For vnderstanding of which it is much to be noted that when we do any good worke for the soules in Purgatory for example when we fast or pray or giue almes for them we haue such a kind of act as this is J do offer this Fast this Prayer this Almes for such a soule or soules in Purgatory The thing therefore which we giue away is only such a fast prayer or almes and of the fruit of this worke as it is satisfactory we wholy depriue our selues consequently as it is satisfactory it maketh no satisfactiō for our sinnes but only for their sins for whom we did offer it yet that act by which I offering this Fast for another depriue my selfe of the fruit therof redoūdeth wholy to my profit neyther doth any part of it benefit any one but my selfe Now I affirme that with this act by which with so great charity to God my neighbour I giue away this fast this almes this prayer I do both satisfy for my sinnes and satisfy in no meane manner but in a manner far more excellent then is ordinarily conceaued 3. For first this is an act most meritorious consequētly most satisfactory For as the learned Vasquez teacheth 2. p. q. 94. dub 5. n. 3. Euery good worke for the self same cause for which it doth deserue to be rewarded in heauen deserueth also freedom from such impediments as may hinder the enioying of this reward such an impediment as the being in Purgatory would be Moreouer the more that we by our good deeds do endeare our selues to the diuine Maiesty the more we do recompence any former displeasure done vnto him Gratefull seruices cannot but abolish old offences Hence also Deuines of prime note do auerre that all good acts are in the selfe same degree satisfactory in which they are meritorious So saith Victoria Soto Ledesma c. Now we haue demonstrated that this act is in a very high degree meritorious therfore by consequence it must be in a very high degree satisfactory 4. But let vs consider a little more this act by it selfe First it cannot but be hard and laborious to corrupted nature to be willing to fast for another pray for another giue almes for another and if this be not very difficult why do you hold back so much seing it may be so beneficiall vnto you If you find no difficulty because your Charity towards your neighbour is such that with ioy you can do all these things for his sake this pious disposition of yours doth not lessen but increase the satisfactory vertue of this act For as excellently S. Thomas in suppl q. 15. a. 1. The lessening of the payne which proceeds from the readines of the will caused by Charity doth not diminish but increase the efficacy of our satisfaction 5. Againe this is an act of rare Charity towards God whose glory we aduance by thus procuring the increase of his honour done to him in heauen by the soules we release and towards our Neighbour to whō we procure the greatest good that may be Now as Konincke saith de Sacram. disp 10. de satisf dub 4. Not a few but all Deuines do teach that by an act of charity produced with neuer so much ease and delight a man may satisfy for all the paines he hath deserued The Scripture telleth vs as much Many sinnes are forgiuen her because she hath loued much Luc. 7. Aboue all things hauing continuall mutuall charity among your selues because charity doth couer the multitude of sinnes 1. Pet. 4. And if this be not inough Charity doth couer all our sinnes Prou. 10. 6. Lastly this act is one of the chiefest deeds of mercy surpassing all the works of corporall mercy put togeather and therefore questionlesse it is an act most highly satisfactory for if of all corporall Almes it be written that they free from sinne and death and do not suffer the soule to go into darknes Tob. 4. That they resist sin as water doth the burning fire Eccl. 3. That if you giue almes all shal be clean vnto you Luc. 11. What shall we thinke of this spirituall almes by which heauen is giuen and purgatory paines forgiuen to a poore soule made of a most pittifull prisoner a most glorious Saint What a worke of mercy is this Of the works of mercy in generall S. Thomas sayth 2.2 q. 3. a. 2. The works of spirituall mercy are so much more excellent then the works of corporall mercy by how much the soule is more noble then the body
it forth by plentifull showres did heape vp an immense treasure of satisfactions superabundantly sufficient to satisfy for any paynes due to any sinne or sins whatsoeuer for else our offences might haue bin greater then his satisfactions there wanteth not therfore a cause euen superabundantly sufficient to supply any possible want of satisfaction which any man can be in so infinite a treasure is this 5. Secondly there is in the Church lawfull power and authority to apply to such as want satisfactions these superabundant satisfactions of Christ for otherwise this infinite treasure of the superabundant satisfactions of Christ our Lord heaped vp for vs and for vs only would be wholy vnprofitable to vs merely superfluous It would be like the treasure which that miserable wretch in S. Luke did keep lapped vp in his handkercher or the talent which that other in S. Matthew hid in the ground Now as the holy Scripture saith A hidden wisdome and an vnseene treasure what profit is there in eyther of them Eccl. 41. 6. Wherefore that this treasure may profit vs as it is superabundant there must be left on earth power to dispence forth out of this superabundancy as much as our necessities may require Which being so to whom should we thinke this power to haue byn giuen rather then to him to whome it was said Joan. 20. Feed my sheepe rather then to him to whom it was said Matth. 15. To thee I will giue the keyes of the Kingdome of Heauen For it is all one to haue the keyes of heauē and to haue authority to remoue the barre of the locke which shutteth heauen doore such a barre as sinne is not fully satisfied for I would know I say in whome we should put this power if not in him for to him the words following do clearly giue this commission Whatsoeuer thou shalt loose on earth shall be loosened also in Heauen Marke that word Whatsoeuer that is what thing soeuer it be which can bind a Soule whether it be guilt of sinne or guilt of paine due to sinne if thou dost loosen this band on earth it shal be loosened in heauen This was a promise which doubtles Christ who alwayes made good his word did perfectly keep 7. Out of this which we haue said this conuincing argument may be taken There is power left in the Church to forgiue sinne it selfe which doth deserue the paines we speake of therfore it is no wonder that there should be power to forgiue the suffering of these paines That there is power left to forgiue sins the text of Scripture doth literally affirme The Protestant if he standeth to the words of the Scripture hath not a word to say He must fly to his owne exposition of the Word which exposition why should any man in prudence follow rather then the exposition of the most learned and most holy Fathers of the Primitiue Church who studyed the Scriptures day night and may be farre more prudētly thought to haue vnderstood them aright then those who liue in an age so farre from Christ intangled with so many vncertaine opinions or rather certaine errours 8. If the Protestants tell vs they were men and might erre we will defire them to remember that they are also men and at least as likly to erre as they were If the Protestant sayth he followeth Scripture the playne words of Scripture are cleer against him in this point which is a point fundamentall concerning the forgiuenes of sin a thing wholy necessary to saluation That the Fathers teach Priests to haue power of forgiuing sin I will shew in a word S. Chrysologus Serm. 84. writing vpon those wordes Whose sins you forgiue shall be forgiuen them sayth thus Where be those men that affirme sins cannot be forgiuen by men vnto men Peter doth forgiue sins and with all ioy doth receiue the penitent he imbraceth this power granted by God vnto all Priests S. Leo the Great writeth thus Ep. 91. ad Theo. Christ Iesus gaue this power to the gouernours of the Church that by the doore of reconciliation they should admit them to the communion of the Sacraments being now purged But what more cleare then that of S. Chrysostome l. 3. de sacerd initio Jt was only lawfull to the Priests of the Jewes to cleanse or to speake more truly not to cleanse but to approue as cleansed the leprosy of the body But to our Priests it was granted not to cleanse the leprosy of the body but it was granted vnto them I do not say to approue for cleansed but throughly to cleanse the filth of the soule Heere you see condemned in as cleere words as can be spoken the errour of the Protestāts who say that the power of our Priests is to declare our sins forgiuē and not to forgiue them but S. Chrysostome sayth that he doth not say this J do not say to approue for cleansed but throughly to cleanse the filth of the soule This being proued let vs proceed 9. If Christs Vicar vpon earth hath power to forgiue the sins which did deserue eternall paine consequently to loosen the band of eternall paines can it seeme much that he should haue power to loosen the bands of temporall paine with which the sinner is tyed after his sins are remitted The contrary surely would seeme the greater wonder Yet because so I come to declare the third point which I vndertook concerning the thing inioyned to be performed for the gaining of Indulgences because I say all power giuen by Christ vnto his Vicar is well ordered and granted for the edification not for the destruction of the Church this authority of dispensing the treasures of Christs superabundant satisfactions was giuen so that it might be dispensed forth with prudēt liberality not powred out with lauishing prodigality Wherfore all Protestants Catholicks are to vnderstand that our most esteemed Deuines in this age are of opinion that it is not in the power of the Pope to grant an Indulgence for the performance of a good worke so litle that it cannot be a proportionable cause to grant this fauour As for example it is the example of S. Bonauenture 4. dist 20. q. 6. to grant a great sinner a plenary Indulgence for giuing an Almes of three halfe pence 10. But it is exceedingly to be marked that when the Pope granteth a great Indulgence which may be obtayned by doing of something perhaps as small as giuing an Almes of three halfe pence the reason of the grant of this Indulgence is not meerly that so little a good worke should be performed for then as S. Bonauenture teacheth it would be an imprudent and an impossible grant but the reason of the grant of such an Indulgence is the obteyning of some very great good and a good so great for this Bellarmine seemeth to require that the obteyning of it maketh more to Gods glory is more gratefull to him then it would be to haue our forgiuen sins punished
murmuration vnprofitable friendship or any other offences beseech thee by that infinite loue and charity wherwith thou didest desire to haue pardoned Iudas that thou wilt haue mercy vpon these poore Soules and pardon them all the sinnes they haue committed against thee Miserere THE VII PRAYER WE salute thee ô most sweet Lord Iesus and represent vnto thee that Patience wherwith thou didest suffer thy selfe to be furiously apprehended by the wicked Iewes who seized vpon thee as thou hadst beene some theefe or wicked malefactour and bound thy sacred handes so cruelly behind thee that the bloud sprung forth of thy nayles then wert thou forsaken of all thy friendes and lefte in the cruell handes of those impious and most inhumaine slaues who pulling haling thee gaue thee many cruell buffets spurnes and blowes and in that manner led thee vnto the house of Annas the high Priest who imperiously examininge thee of thy Disciples and doctrine thou answeredst I haue taught openly in the tēple whither all the people resorte and in secret I haue said nothing why askest thou me aske those that heard me for which one of the seruantes that stood by gaue thee so cruell a blow on the race that thy teeth loosened in thy head saying answerest thou the high Priest so Others spurned thee strooke thee on the necke and spit vpon that diuine face which celestiall spirits are neuer satisfied to behold O dearest Lord Iesus we render infinite thankes to thy immense charity for all these thy sufferinges and humbly beseech thee by them by those merciful eyes wherwith thou didest behold S. Peter that thou wilt with the same eye of pitty looke vpon these soules loose them from all their chaines and forgiue them all their sinnes through the manifold tormentes thou didst endure that night Miserere THE VIII PRAYER WE salute thee ô most sweet Sauiour sole comfort of sinners and represent vnto thee how furiously those cruell Tygers led thee boūd to Cayphas before whō thou stoodest like a meeke Lambe and heardest the false witnesse they brought against thee How thou wentest about to seduce the people and taughest them false doctrine That thou saidst thou couldst destroy the temple in three dayes readify it Then Cayphas adiured thee by the liuing God to tell him if thou wert Christ the sonne of the liuing God vnto whom thou answeredst thou saiest that I am Whereupon he rent his cloathes and said He hath blasphemed what need we any more witnesses at which they all cryed out he is worthy of death and furiously running vpon thee vnmeasurably spit in thy face buffeted and beat thee cruelly striking thee on thy holy necke and face and head blindfolding thee and giuing thee cruell blowes and saying in derision and scorne Prophesy ô Christ who it is that stroke thee for all which sufferances paines most in human iniuries we render thee infinite thankes O most sweet Lord Iesus and humbly beseech thee by the merits of thē to forgiue these soules if at any time they haue detracted and through all thy tormentes pardon them whatsoeuer they haue committed against thee Miserere THE IX PRAYER WE salute thee ô sweet Iesus almighty power in comprehensible wisdom of God represent vnto thee how these raging dogges led thee furiously vnto Pilate demaunding the sentence of death against thee he then sent thee to Herod who greatly reioyced at thy comming hoping to haue seene some miracle wrought by thee but thou didest not answere him one word but stoodst like a milde lābe holding thy peace which Herode seeing he caused thee to be mocked scorned and cloathed in a white garment like a foole setting in derision a crowne vpō thy head and spiting in thy face striking thee and saying All hayle king of Israel After which he sent thee back to Pilate saying he thought he had sent him a wise 〈…〉 saw he was a very foole O sweet Sauiour how many 〈◊〉 did they to thee by the way casting stones and filth at thee O eternall wisdome of the Father how art thou derided how art thou defiled and iniured O deerest Lord we render infinite thankes to thee for all these thy cōtumelies scornes iniuries and hūbly beseech thee by them to pardon these soules all their vnthankefulnese for thy bitter passion and all want of charity towards their neighbour Miserere THE X. PRAYER WE salute thee ô most sweet Lord Iesus eternall God true man and represent vnto thee the great humility wherwith thou stoodest before Pilate meeke and silent ready to suffer all shame and confusion outrages iniuries they could do against thee Pilate said vnto thee what hast thou done that all the world is thus offended against thee as also many other questions he asked thee vnto which thou didest not answere any thing then Pilate said he found no cause of death in thee but they all cryed and exclamed against thee saying Thou wert a breaker of the law calledst thy selfe the sonne of God vnto whome thou answeredst Thou hast said that I am for this cause came I into the world that I should giue testimony of the truth after which Pilate said againe to the Iewes I find no cause of death in this man but they with furious clamors said He is worthy of death Pilate then answered I wil correct him and dismisse him O good Iesus ô sonne of the liuing God ô soueraigne king of glory we render thee infinite thankes for all these thy sufferings and humbly beseech thee by them to pardon these poore Soules all the offences they haue committed against thee through false bitter angry or vaine wordes Miserere THE XI PRAYER WE salute thee ô most sweet Lord Iesus and represent vnto thee thy shamfull vncloathing when the cruell souldiers with furious hast pulled off thy garments thou meekly helpedst them it being thy desire to suffer for vs who hauing striped thee naked bound thee to a Piller with such vnhumane cruelty that thy bloud gushed forth at thy nayles and they scourged thee so barbarously with whips wherin were Iron hooks laying stripe vpon stripe and wound vpon wound that they rente tore thy sacred body all ouer and lefte not so much as one whole peece of skin vpon thee then they vnbound thee turning thy breast forward bound thy handes ouer thy head and scourged thee againe so cruelly on that side that all thy sacred flesh being rent off thy bones and bowells were discouered then they vnloosed thee from the Pillar and in that lamentable manner all-ouer wounded and imbrewed with thy bloud they put an old purple robe in scorne vpō thee O deerest Lord I render thee infinite thankes for all these thy sufferings and intollerable shame torments and humbly beseech thee by all the merits of them and of thy sacred wounds and all the dropps of thy most precious bloud that thou wilt haue mercy on these poore Soules and pardon all their sinnes