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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08680	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	Owen, Jane, of God-stow.	1634 (1634)	STC 18984; ESTC S103135	54,249	307

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 notwithstāding 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 boūd-les Ocean of Gods mercy Yet what ineuitable Torments and for how many yeares do expect thē 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 tormēts 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

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 cānot 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 frō 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 mēbers 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 mēbers 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 accōpaning 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 extēdeth 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 delictorū 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 peccatū 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