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
lesse then three thousand six hundred and fifty But if this honest man should liue euen in this good manner ten yeares he should at ten yeares end haue cōmitted the former summe ten times because he doth double it euery yeare which sūme also is easily had by adding one cypher to the former summe of 3650. which if we doe we do find 36500. What a thing is this An innocent man not a man but a youth doth commit thirty six thousand and fiue hundred sinnes all in ten yeares wherfore if the youth should for ten yeares more continue this his vertuous course of life he would double the sinnes of his former life and make them amount to seuenty three thousand before he came to be a middle aged man O saith S. Augustine perhaps when thou dost consider a little sinne a part by it selfe thou dost slight it yet saith he si comtemnis quando appendis expauesce quando numeras Jf thou contemnest thy little sinnes whē thou dost weigh them yet tremble when thou dost number them in epist. Joan. tract 1. 4. Let vs reflect now a little before we go any further what a kind of Purgatory this man a mā not fully of midle age a man very pious a man who neuer committed one mortall sinne would be lyable vnto if he should dy at this age for perhaps of those seuenty three thousand sinnes he hath not fully satisfyed for the odd three thousand or if he hath he hath done more then most men vse to doe for of all miseryes one of the greatest is that those who sinne most haue least care to satisfy for their sinnes now what a Purgatory thinke you seuenty thousand sinnes will deserue Thy iudgments O God are a deep bottomles pit Psal 35. 5. But why put we a case which so seldome happens The ordinary course of men is to commit many and enormous mortall sinnes and veniall without all scruple consequently without all number yea many hould on this straine vntill they come to be very old vnable by reason of their yeares vnwilling by reason of their ill habits to do any Pennance and so they content thēselues with spending some few houres to deplore and confesse those sinnes which amount to far more thousands thē there be minutes in the houres which they spend in lamēting thē Consider now how vnsufficiently the grief of one minute is to cancel out all the paines due to a whole thousand of sinnes and many of them very enormous 6. There is also another thing in this reckoning to be much reflected on that he who should haue but one only mortall sinne would be lyable after the forgiuenes of it to a punishment far different God know's how far from that which he is lyable vnto who hath only veniall sinnes to satisfy for though their number be exceeding great for if one mortall sinne before it be forgiuen be lyable vnto an eternity of punishment most bitter punishment consequently to such a punishment as all the veniall sinnes a man can commit would neuer deserue the hundreth thousand part of it I will leaue it to a right valuing iudgement to esteeme how much more paine God is like to impose vpon him who hath this one forgiuen mortall sinne to satisfy for then on him who hath onely veniall sinnes and those also forgiuen to satisfy for though the number of them should be exceeding great Well then if one mortall sinne bringeth with it such a dreadfull Purgatory how are they like to be dealt withall who euery day run vpon the score thus continue not for many dayes but years together during which time they being alwayes in sinne neuer make satisfaction for the least they commit If holy Dauid said Psal 39. My iniquityes haue layd hold on me J was not able to see them they were so many for they were multiplyed aboue the hayres of my head what may these men who drinke vp iniquity like water Iob. 15. think of the multitude of their sinnes who perhaps haue a hundred for Dauids one Such like considerations as these made the deuout S. Bouauēture cry out I haue sinned aboue the number of the sands of the sea How then shall J number that which is without number How shall I suffice when I shal be inforced to pay my debt to the very last farthing S. Bonau in paruo bono 7. But let vs marke a litle what satisfaction is vsually made by those that stand in so great need of it The ordinary wayes to satisfy be these Fasting Prayer Almes-deeds and sometimes by Indulgences and all these things must be done in the state of Grace in which these men are seldome long togeather and therefore most of these workes of which they doe so few come wholy to be lost but when they are not thus cast away let vs see what they will come to As for fasting when it cannot be shifted of by any pretence fast they do but God knowes how many times they loose eyther the whole or the greater part of this good worke for they haue so many inuentions to sweetē their fasts with such variety of dainty dishes that it is much to be feared least in place of satisfying for their old sinnes they commit new sinnes of gluttony which require a new satisfaction Now for prayer it is cōmonly performed by them with so many distractions irreuerences and other imperfections that the world may seeme not to goe amisse if there be inough of their Prayers made so well that it may suffice to make due recompence for that which is made so ill Almesdeeds the poore cannot giue the rich will not for they do liue meane euer to liue say what you will at so high a rate that they thinke they do a great matter if they can get inough honestly to maintaine their brauery to discharge their debts For as for paying the debts they owe to God they are resolued that he shal be payed last Indulgences indeed are one of the great mercys of God which in how great need we stand of any man of iudgement will see clearly by this whole discours but such is eyther the infidelity or strange carelesnesse of most men especially of such as haue most need that perhaps the grosse neglect of them may well be reckoned for one of the chief causes why many broyle so long in the flames of Purgatory 8. It is now high time to end this discourse and I humbly earnestly beseech the reader to take sōtimes into his consideration the poynts mentioned as well for his owne spirituall profit as for relief of his poore brethrens soules burning in Purgatory-flames supplicating to his Charity for succour which if he do I doubt not but he wil be moued to compassion and to a speedy and liberall contribution of many satisfactory good works CHAP. VI. That for the loue we beare to God we ought to be much moued to help the Soulet in
Purgatory 1. HItherto we haue only treated of such Motiues as Charity towards our neighbour doth force vpō vs Now we will passe to the motiues which pure Charity towards God doth present vnto vs and afterwards we will come to those motiues which well-ordered Charity towards our selues doth offer vs. To our present purpose then A Soule which is enamored on Perfection and desireth to please God in the highest manner hath very many and efficacious motiues to make her forward to ayde the soules in Purgatory 2. The first motiue God is of an excellency worth and perfection so infinite that he deserueth all possible loue and honour This consideratiō maketh vs cast about to see how we may procure that this Excellency may be more perfectly loued glorified wherfore cōsidering that on earth we know him so imperfectly and loue him so couldly and glorify him so meanly we rest little satisfied with all which can be done by vs on earth and so we seeke yet further and consider how perfectly God is knowne by the blessed in heauen how they loue that Goodnesse how they glorify that Maiesty Hence we burne with an ardent desire that God may in this sublime manner be more knowne loued and honoured then marking that it is in our power to procure this by obtaining the deliuery of some soule or soules out of Purgatory which being freed frō thence by our meanes would for euer and euer loue honour God in that most perfect manner we bend our selues wholy to procure the deliuerance of these soules out of pure loue to Almighty God 3. The second motiue When we consider our infinite obligations to God for his manifold benefits showred down vpon vs and being inflamed with a restlesse desire of shewing our selues truly gratefull though wholy vnable during the time of this mortall life to thanke him as it is fitting we vse the best meanes we can deuise to procure worthy thankes to be giuen him by some Soule or Soules freed by our meanes which both day and night may praise extoll thanke this diuine Goodnesse 4. The third Motiue When we consider how great a Maiesty how infinite a Goodnesse how great a benefactour we haue so often and so grieuously offended we feele in our selues a strong working desire of repayring this dishonour done to that Maiesty and cancelling our owne ingratitude by the greatest honour we can inuent to procure and therfore we imploy cheerfully our best good deeds in working the releasmēt of as many soules as we can that by their perpetuall glorifying God a perfecter recompence may be made for the dishonour we haue done him 5. The fourth Motiue is drawne out of the precedent put together in this manner God whose excellency is so great whose goodnesse so infinite whose benefits so many fold whom I am obliged to satisfy for so many and so great sinnes this God I say taketh all that is done vnto his brethren for his sake as gratefully as if it were done vnto himselfe as Christ hath taught vs in plaine words As long as you haue done these thinges to any one of my Brethren you haue done them vnto me Matth. 25. How can I then hould my selfe from vsing any meanes by which I may performe a thing as gratefull to my deare Lord as if he had indured the excessiue torments of Purgatory and I had released him My Hart is hard but I must confesse that this consideration doth make it yield and if there were no argument but this this alone might conuince all men CHAP. VII That by offering our actions for the Soules in Purgatory we purchase many great Commodities for our selues and sustaine no Jncommodity 1. TO make this title good I will shew that by this Deuotion we do not merit lesse but more Secōdly that thus our actions are not lesse but more impetratory Thirdly that thus we do not lesse but more satisfy for our sinnes Fourthly that thus we haue great hope to escape eyther all or part of the paines of Purgatory Fiftly that thus we do nothing against Charity towards our selues but that we should do against the perfection of this Charity if we should not thus offer our actions for the soules in Purgatory All these fiue points we will by Gods grace indeauour to make cleare in the next ensuing chapters treating a part of euery one of them in order in a peculiar chapter and that all which hereafter we are to say may be better vnderstood we will spend this present Chapter in declaring how the busines doth passe when we offer any workes for the soules in Purgatory 2. It is therfore most diligently to be noted as the ground of all we are to say that our vertuous actions may haue these three seuerall proprietyes together They may be meritorious they may be impetratory they may be satisfactory They are meritorious when they are good workes performed in the grace of God hauing an eternall reward promised vnto thē They are impetratory for they do obtaine besides the crowne of iustice which the iust iudge layeth vp for thē against the day of his coming 2. Tim. 4 many other fauours bestowed vpō them by the bountifull hād of our mercifull father As for example the life of our friend as Dauid hoped to obtaine when he prayed and wept and fasted a fast went in aside and lay vpon the ground 2. Reg. 12. to beg the life of his sonne Or the conuersion of others as the prayer made by S. Stephen did obtaine of God the conuersion of S. Paul Act. 7. as S. Augustin teacheth in fine ask you shall haue Luc. 11. Our good workes also are satisfactory eyther alwayes as many excellent Deuines hold or as all hold if they be workes of any labour paine or difficulty as fasting Prayer and Almes-deeds yea what good works are there which our corrupted nature feeleth not difficulty in Let vs see what foundation this ground of our discourse hath in holy Scripture 3. That our good workes are meritorious is expresly taught in the 6. of S. Matthew and those good workes are put by name which make more for our purpose to wit fasting prayer Almesdeeds the reward of which works we are there said to loose if we do thē publikly out of vanity but if thou doest them in humble secrecy Thy Father who seeth thee in secret will repay thee And least any man should thinke that only great workes should be rewarded our Sauiour in plaine tearmes doth tell vs that he who giueth but a cup of cold water shall not want his reward if it be done for his sake we may see how mindful our Lord is of his promlse for in the last iudgement day to those who shall haue done such good workes as these are he will say Come you blessed of my Father possesse the kingdome prepared for you from the making of the world for J was hungry you gaue me to eate thirsty and you gaue me
of most singular Charity most admirable Gratitude most rare Contrition most tender loue towards our Lord Sauiour But that which in a particular manner doth rayse the worth of this actiō is the most ardent charity and pious mercy towards our Neighbour which here is so resplendāt that it doth containe and surpasse all and euery one of those works of mercy which our Sauiour esteems so dearly that vnto them by name he shall giue the eternall possession of heauen when he shall come to iudge For he shall say vnto those who stand at the right and Come yee blessed of my Father and possesse the kingdome prepared for you from the making of the world for J was hungry and you gaue me to eate I was thirsty and you gaue me to drinke a pilgrime and you entertained me naked you cloathed me sick and you did visit me imprisoned and you came vnto me Matth. 25. This act I say both conteyneth surpasseth all those works put togeather For who relieueth a soule in Purgatory though he giueth not a peece of bread to the hungry yet he giueth the food of life bread of Angels to one who was tormented worse then death with the hunger of it He giueth not a cup of cold water to the thirsty but he giueth the fountaine of liuing water which runneth into life euerlasting vnto him whose thirst of it was so intollerable that no paine in the world can be compared to it He doth not lodge a poore harbourles pilgrime in a barne for a night but for the whole long day of eternity he lodgeth in the heauenly mansions a poore soule which wandred from this her home euer since her creation He giueth not a few cast-of rags to cloath the naked but he giueth the marriage garment vnto him who for want of it was cast for a time into outward darknes He doth not giue a comfortable visit vnto one who lyeth sicke of a burning feauer but him who burneth with Purgatory flames he carrieth to visit for euer God and his Angels In fine he doth not goe to the imprisoned to afford them some smal assistance but he bringeth one out of the fiery dungeon of Purgatory into the liberty of the children of God 4. Another cause there is which doth wonderfully exagerate the worth of all these things which followeth in the aboue cited Scripture For when the Blessed shall say Lord when haue we seene thee hungry fed thee our Lord shall answere them Verily I say vnto you as long as you haue done any of these things to one of these my least brethrē you haue done them vnto me O what reward shall be haue of so liberall a maiesty who hath done so gratefull a seruice as the very freeing of Christ himselfe from Purgatory if so he could be liable vnto it would be 5. The cause which may make the merit of this act to amount to an inconceptible greatnes is this that those who are truly deuoted to assist these soules receiue daily such copious showers of diuine graces that if they be not very backward in corresponding vnto them they must needs go on daily increasing the treasures of their merits For though many doubt whether the soules whilst they remaine in Purgatory do pray for him by name who doth pray for them because they not seeing God cannot know who they are who pray for them yet there seemes to be all reason that they should make in a generall māner incessant prayer to Almighty God to blesse all those who shall pray for them for this opinion is both pious and probable as Snares saith lib. 1. de orat c. 2. And Denis the Carthusian recounteth how that in a diuine reuelation these words by a seruant of God were heard to be vttered with the common voyce of the soules in Purgatory O Lord God grant out of thy incomprehensible power a hundred fold reward to all those in the world who with their prayers do help vs and lift vs vp towards the light of thy deity de indic anim circa finem Howsoeuer no man can doubt but whē they come to heauen they will both day night as efficaciously as they can recommend vnto Almighty God the necessityes of all those who were so charitable vnto them as to obtaine their deliuery out of their horrible tormēts and to purchase for them the light of God whome to see one moment sooner they know now what a good it is 6. What gratefull hart then can euer forget such a benefactour especially when without any labour at all yea with greatest pleasure content he can abūdantly requite his charity Ingratitude is a vice hath no place in heauē More gratfull therfore questionles will these soules be most gratfull will be all their friends acquaintance kindred their Angel-guardians and Patrons yea all the whole Court of heauen seeing that there is that perfect charity amongst the Blessed that euery one of them is no lesse glad of his neighbours good then he is of his owne this action is incomparably more gratfull vnto them in regard that the honour of the diuine Maiesty is much increased and our Blessed Sauiour so singularly pleased by it that it is as acceptable vnto him as if he himselfe in person had bin the party deliuered from the paines of Purgatory and brought to a more speedy fruition of eternall beatitude O my deare brother depriue not these poore soules of this reliefe thy selfe of these merits the whole Court of heauē of this ioy Christ of this comfort God of this honour CHAP. IX That our actions offered vp for the soules in Purgatory are not lesse but more impetratory of other fauours 1. FIRST I must intreat my Reader to call to mind that which in the last Chapter but one hath bin said cōcerning the impetratory vertue of our actions which being applyed to the soules in Purgatory according to their satisfactory vertue only reteyne notwithstanding the selfe same vertue to impetrate which they should haue had thogh they had not bin thus applyed for as I satisfy for my sins by that very Prayer by which I beg my daily bread and the obtaining of this petition is nothing hindered by this satisfaction so the worke which satisfieth for the sins of others doth not become lesse apt to mooue the Goodnes of God to the graunt of any fauour for obteyning of which this worke may also be offered Wherefore they are in an errour who thinke that they must cast all other deuotions aside and neither pray for themselues nor for their frends nor for their owne priuat or the publike necessityes if they follow our aduice in praying fasting giuing almes offering vp all their other good works for the soules in Purgatory whereas all these things may be performed without the least hinderance to the obtaining of any thing they cā request for these works only as they are satisfactory may be applyed for the reliefe of these
soules and as they are impetratory they may be offered vp for the obteyning of what we please 2. True it is that sometyms the very thing which we do desire petition in our prayers is the reliefe of the soules in Purgatory we do actually craue intreat and beg for this and vnto this our so earnest request we do ioyne other works of fasting almesdeeds c. to moue the mercy of God to heare graciously this our petitiō then we need not wonder if our prayers as they are impetratory do not impetrate for vs other fauours for we neuer did demand them so when I pray for the health of my Father this prayer of mine doth not impetrate the health of my mother and euen as when I pray for both the health of my Father and of my Mother this prayer of mine is not so efficacious to obtaine the health of my Father as it would haue bin if it had bin made for that end onely and no other so I pray for other things and also for the soules in Purgatory this prayer of mine is not perhaps so efficacious to obtain those other things as it would haue bin if it had bin made for those only and for nothing els I did say perhaps for there be many reasons as we shall see presently for which Prayer thus made becommeth very efficacious for the obtaining those other requestes which I desire to haue granted which perhaps may further the grant of them far more then praying for them alone would do 3. But for the present let vs suppose that such a prayer is lesse effectuall for obtaining of other things yet this ought not to make men more backward to pray for the soules in Purgatory for shall I neuer pray for my Mother because by the same prayer I obtaine some what lesse for my Father then I should haue done if I had prayed for him only In the choice of thes intentions for which we pray we must regard many things as the greater glory of God the necessity of our Neighbour our owne spirituall aduancement the common good of the Church and the like Now perhaps all things well considered there will scarce be found any one thinge which ought so dearly to be commended to our deuotions as praying for the dead in the which among other thinges there is also this to be noted that as S. Thomas saith in suppl 3. p. q. 21. a. 5. God doth rather accept of prayers for the dead then for the liuing because they not being able as the liuing are to help themselues do more stand in need of the help of others To the which we may ad a worthy cōsideration of S. Denis that famous disciple of S. Paul de Eccl. Hier. c. 7. p. 5. to wit that when we pray for the liuing our prayer many times as it is impetratory obtaineth nothing at all because the thing we pray for is not conuenient to be granted or because to vse his example the sins of those we pray for do hinder this effect as the sins of Saul did hinder that the prayers of Samuel could not be heard in his behalf 1. Reg. 15.16 This in praying for the dead doth neuer take place for those who are departed in Gods grace as S. Augustine in Enchir. c. 100. teacheth deserued whilst they liued that these helps of prayers might profit them after their death 4. Let vs come now to the reasōs for which as I began to infinuate our prayers are far more impetratory when we remember the dead in them then when we omit this charitable remembrance The first reason is because this praying for the dead is an act of mercy so excellent that it doth in a super-eminent manner containe and surpasse all the corporall deeds of mercy put together as hath bin demonstrated Now there is no more efficacious meanes to stir vp the mercy and liberality of God towards vs then the exercise of works of mercy and liberality For as our Sauiour saith Math. 6. Blessed be the mercifull because they shall obtaine mercy And againe Marc. 4. In what measure you shall measure vnto others it shall be measured back to goe againe adijcietur vobis and measured back with great increase Will you know with how great S. Luke telleth you A good measure a heaped measure a measure pressed downe running ouer they shall giue into your bosome Luc. 6. With what words could the largnesse of this measure haue bin more fully set forth And indeed of so good a God we could expect no other far be it from him that our liberality should rather shut thē open his hands His deeds will euer prooue his saying true Giue it shall be giuen vnto you in the measure declared vnto you in this very place 5. And we may be the more confident of this particuler act because our Sauiour taketh it as done vnto himselfe and therefore doubtles as those soules which we haue deliuered cannot but be most ready to further any iust petition which we shall make so our deare Lord who counteth himselfe to be the person released will neuer be wāting in the furtherance of whatsoeuer we shall piously desire Now to haue his good word so sure on our side must needs be of greater cōsequence for obtaining any reasonable fauour then any thing we can deuise And as far as my capacity can reach I cannot conceiue in what māner we may more efficaciously compasse the grant of al our most important requests then by thus obliging as I may say Christ our Lord to speake in our behalfe with that earnestnes which we may imagin those soules to vse whom we haue relieued 6. The R. F. Alexis de Salo writeth thus of himselfe Part. 1. § 2. One of my particuler denotions is whensoeuer I desire to obtaine any fauour for my selfe or any other to say some few prayers for the dead and J assure you J haue experienced in my selfe others strange effects Many haue found and still do find wonderfull fauours in their iourneys by offering the labour of that dayes trauell or doing some other good work for the soules in Purgatory so that in some places this is very commonly practised and many such like deuotions are of more admirable effect then men will easily belieue 7. A further reason why our prayers when we remember the soules of Purgatory in them do become of far greater efficacy to obtaine our requests is this Because as hath bin insinuated this prayer though of it selfe it hath not this greater efficacy yet what it wanteth of it selfe it procureth to be far more effectually performed by the help of those voices which it winneth amonge which the first place is to be giuen to the Word incarnate whose words cannot but be heard I did know that thou dost alwayes heare me saith this our Lord Joan. 9. The voices also of Heauens whole Court cannot but ioyne with the Word both because their affections are vnited with an
inseparable true-louers-knot because there is not one in heauen who thinketh not himselfe to haue particuler interest in the furtherance of this cause for all that Blessed mansion loue the soule released euē as they loue their owne soules and therfore as a graue Doctor saith they all reioyce at the felicity of euery one of their Bretheren as much as at their owne Hugo l. 4. de anim c. 15. and consequently all and euery one of them will be in a manner as forward to assist vs as those soules will be who were released by our prayers And who cā expresse how ready these soules released or releiued by vs are to help vs in all occurences Tell me now what meanes can you inuent more efficacious to make in a 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
did with an admirable affection giue all and euery of her actions wholy vnto the soules in Purgatory not reseruing for herselfe the least fruit of her satisfactions Cōming therfore to dy she began not a litle to be afflicted in mind for feare least that hauing many sinnes to satisfy for and hauing left herself destitute of all her satisfactory workes she might be lyable to grieuous punishments But Christ himselfe did vouchsafe to comfort her with these words That thou mayst vnderstand how gratefull that charity of thine hath bin vnto me which thou didst shew towards the soules I do euen now forgiue thee all those paines which thou shouldest haue suffered And J who for one haue promised a hundredfold will now shew my liberality and I will heap vp glory vpon thee 7. This comfort may they expect who haue shewed the like mercy towards the soules of their brethren but those who haue slighted this deuotiō as superstitious or fit only for old wiues may iustly feare to haue those dreadfull words spoken vnto them Justice without mercy to him who hath not done mercy Iac. 2. CHAP. XII That it is not against charity to our selues to offer our Actions for the soules in Purgatory but it is rather against it not to offer them 1. THE common and the only obiectiō which any Catholike can make against this liberality towards the soules in Purgatory is this That though our prayers or other good works offered vp to God for the soules in Purgatory be equally or rather more both meritorious and impetratory then otherwise they wold haue bin yet it cannot be denyed but that they do not satisfy for our owne sinnes which seing that they be many and great the paines due vnto them wil be excessiue and therfore if our Charity were well ordered we would not so forget our selues as to leaue our selues in this manner depriued of those satisfactions for want of which we shal be lyable to these torments which be so very terrible This obiection I haue differred to this place because now the answers vnto it out of that which hath bin sayd will be most cleare 2. I answer then first that though we did become lyable to these greater paines yet they were not so much to be esteemed as a fleabyte for gaining of a kingdom if by this our Charity towards the soules we might increase as we do most highly increase the crowne of our eternall glory See Chap. 8. I answere secondly that by the gaining of Indulgences we may preuent this pretended incommodity as we shall proue at large in the 14. Chapter 3. Thirdly I giue this direct and cleare answer that though by the works we do for the soules we do satisfy only for their and not at all for our owne sinnes yet by that rare act of Charity by which we giue these works away vnto them we do satisfy in a most high degree as hath bin proued in the 10. Chapter yea in a degree so high that by this satisfaction other helps as we did demonstrate in the last Chapter we haue great hope of escaping either all or greatest part of Purgatory 4. To conclude this Chapter in a word it is nothing against well-ordered Charity towards our selues to help these soules as much as we can but it needs must be against perfection of this Charity not to assist them to our full power for that we loose the merit of so rare a charity and the losse of this merit is a losse of the perfecter sight of God for euer If we loue either God or our selues this will moue vs. CHAP. XIII By what meanes we may help the soules in Purgatory 1. IF God hath done vs the fauor to soften our harts we shall not now desire any new motiues but rather seeke by what meanes we may chiefly relieue these poore soules For those who are thus disposed we will declare what is to be done in this matter 2. That which in the first place ought to be recommended is that if they will indeed benefit either their owne soules or satisfy for the souls of their neighbours they must put themselues in the state of grace for a dead member can neither help the body of which it is a member nor any body els And S. Paul sayth 1. Cor. 13. Although I should distribute al my goods although I should deliuer vp my body to burne yet if I should not haue charity it profiteth nothing This supposed 3. The ordinary meanes of relieuing the dead be these Prayer fasting almesdeeds As for prayer for the dead it is a thing instituted by the Apostles themselues as we proued in the first Chapter and so esteemed by the holy Church that at the end of euery houre of diuine office she teacheth vs to pray that the soules of the faythful may rest in peace for she wold not haue vs pray at any houre without remembring these afflicted soules in our Prayers It would make one wonder to see with what affection S. Austin in the two last Chapters of his ninth booke of his Confessions doth pray for the soule of his dead Mother not content with his owne prayers he doth earnestly craue and beg the prayers of all in these fiery wordes Inspire O Lord inspire into thy seruants that as many as shall read these things may be mindfull at thy Altar of Monica thy seruant that that which she dïd last of all request of me may be the more plentifully performed by the prayers of many 4. But among all kind of prayers there is none comparable to the oblation of the dreadfull Sacrifice of the Masse for in this Sacrifice the self-same Christ is offered in an vnbloudy manner vpon the altar who was offered in a bloudy manner vpon the crosse So sayth S. Ambrose in Hebr. 10. We offer alwayes one and the same Sacrifice and not one Lambe to morrow and another to day but alwayes the same one Christ is euery where heere fully and there fully And againe l. 1. in Luc. c. 1. When we sacrifice Christ is present Christ is sacrificed For as S. Austin sayth l. 4. de Trin. c. 14. The flesh of our Sacrifice is made the body of our Priest Wherfore that most ancient and glorious Martyr S. Hippolitus in his Oration de Consummatione mundi bringeth in our Sauiour thus speaking vnto our Priests Come you who dayly sacrifice my body and my bloud And Christ sayth this to all Priests for as excellently S. Chrysostome hom 2. ïn 2. ad Tim. The sacred oblation what Priest soeuer offers it is stil the same for men do not sacrifice this victime but Christ himself Wherfore the victime which in this Sacrifice is offered being true Christ the selfe same Christ being chief Priest which by his ministers and substitutes doth sanctify and offer this victime can any one wonder if all we Catholikes together with S. Cyril of Hierusalem Cath. mystag 5. Do belieue that the obsecration of
to the giuer those almes are which are bestowed vpon the soules in Purgatory or vpō others for their reliefe will appeare by a strange example which I haue read in seueral Authors of one Eusebius Duke of Sardinia This good duke was so deuoted to the soules in Purgatory that he bestowed all the tithes of his Dukedome in masses Almesdeeds and other pious workes for their deliuery and moreouer gaue one of his best Citties which was therfore called the Citty of God with all the reuenews therof to be employed for the same end It hapned that Ostorgius Duke of Sicily being at warres with this Eusebius surprized this Citty The newes wherof being brought to Eusebius he was so sensible of the losse that he protested he had rather haue lost halfe his Dukedome and so with all speed drawing his men togeather which were but a handfull in regard of the enemy marched boldly on to recouer the same In the way his Scoutes discouered a great Army approaching with armour horses banners all as white as snow at which report the Duke was somwhat stroken yet reflecting better on the matter conceyued hope of good from that ioyfull colour Wherfore sēding out foure choice men to learne who they were and what they intended they were answered by foure more of the white army coming to meet them that they need not feare for they were souldiers of the King of Heauen friends to Eusebius Enemyes to his Enemy The Duke was much comforted with this answere and therupon riding in person towards the army was presently met and kindly saluted by some of them who confirmed what had bin said before bidding him feare nothing but march on with his army after theirs So he did Then the white army which seemed to be 40. thousand strong making a stand neere to the camp of Ostorgius came presently to a parley gaue him to vnderstand that they were the souldiers of the King of Heauen sent to reuenge the iniust surprisall of that Citty belonging to their Maister and to put Eusebius againe in possession adding with all such threats that Ostorgius was extremely terrifyed humbly demanded peace promising all possible satisfaction By this tyme Eusebius was come vp to whom Ostorgius readily offered to restore the double of what he had taken and to make himselfe and his people tributary vnto him These conditions being agreed vpon Eusebius applyed himself to the white Army with such signes of gratitude as were fitting in that occasion and then beginning to inquire more particularly what they were had for answere that they were all soules deliuered by his pious liberality out of Purgatory so that he had iust cause of much content in what he had done and of encouragement to proceed in those charitable workes by which doubtles many more soules would be deliuered out of that place of punishment then taking a kind leaue they returned the same way they came Spec. Exempl tit Defuncti exemplo 25. Pinellus de altera vita l. 1. c. 28. De Bonniers in Aduocat Animarum c. 2. Histor. Sardiniae alij 11. We need not doubt but Eusebius was vnspeakably cōforted in this strange occurrence and must needs increase in deuotion liberality towards the soules which he found by experience to be so mindfull of paying and ouerpaying their debts And I pray God others who haue bags of gold and whole Lordships to cast away at Dice and Cards and wast in brauery and Epicurean feasting may learne by this example by what hath bin said before rather to spēd their riches hereafter with assurāce of getting a hundred for one then with mighty probability of loosing thousands for nothing and their owne soules into the bargayne I wish also that wealthy Parēts would giue care and credit to the exhortation of S. Ambrose cited before in this Chapter which doing they will certainly be ashamed to bestow more thousands vpon a Daughter wedding to the world then hūdreds on another choosing Christ for her spouse And if they had read and pondered well the complaint made by S. Austin l. 2. Confess c. 13. of his owne Father I belieue they wold make a scruple to be so close-handed in breeding their sonnes to learning vertue and so very prodigall in contributing to vayne and sometimes vicious courses If God his Saints be so liberall and louing to men how vngratefull and ill-natured are those men who deale so niggardly with God and with the soules of Saints crying out for help in the fiery flames of Purgatory CHAP. XIIII Of Indulgences 1. AMongst the meanes of relieuing the soules in Purgatory one of the chiefest is to gaine such Indulgences for them as are so granted that they may be applyed vnto them Now because eyther for wāt of instructiō in this poynt which is not so easily vnderstood or for dulnes of beliefe in it because we who are so bad are hard to belieue God should be so good very many are lamentably negligent in the vse of so great a treasure I haue thought conuenient to hādle briefly this poynt which indeed is necessary to be declared to solue the obiection made in the 12. Chapter 2. For the perfect vnderstanding of this matter we must call to mind that which hath bin sufficiently proued before in the 2. Chapter how that after any sinne is forgiuen there doth commonly remayne some guilt of paine due to so foule a crime Well then the grant of an indulgence is the grant of the remission of this paine remayning after the sinne is forgiuen which grant is communicated vnto vs to supply graciously our want of due satisfaction by applying the superabundant satisfactiōs of Christ our Lord which by his Vicar on earth are to this end applyed vnto vs by the performance commonly of some worke enioyned vs for gayning of this indulgence 3. So that you see here arise three things to be explicated First that the satisfactions of Christ are so superabundant that they are sufficient to supply any want of satisfaction which any man or men can haue Secondly that there is a Vicar of Christ on earth who hath lawfull power to apply these superabūdant satisfactions of Christ for the supply of any want of satisfaction which we may be in Thirdly somthing also must be declared of the things which by Christs Vicar vse to be inioyned that those satisfactions of Christ may be applyed in this manner vnto vs. 4. First then that the satisfactions of Christ are so superabūdant that they may be a cause sufficient to supply any though neuer so great want of satisfactions is easily grāted by all and cleare of it selfe if we do but remēber that the bloud of Christ was the bloud of God consequently of so inestimable worth and value that the shedding of one only drop of it was an act abundantly satisfactory for the sins of a whole world Now then our Sauiour shedding this his diuinely-pretious bloud not by small drops but powring
it forth by plentifull showres did heape vp an immense treasure of satisfactions superabundantly sufficient to satisfy for any paynes due to any sinne or sins whatsoeuer for else our offences might haue bin greater then his satisfactions there wanteth not therfore a cause euen superabundantly sufficient to supply any possible want of satisfaction which any man can be in so infinite a treasure is this 5. Secondly there is in the Church lawfull power and authority to apply to such as want satisfactions these superabundant satisfactions of Christ for otherwise this infinite treasure of the superabundant satisfactions of Christ our Lord heaped vp for vs and for vs only would be wholy vnprofitable to vs merely superfluous It would be like the treasure which that miserable wretch in S. Luke did keep lapped vp in his handkercher or the talent which that other in S. Matthew hid in the ground Now as the holy Scripture saith A hidden wisdome and an vnseene treasure what profit is there in eyther of them Eccl. 41. 6. Wherefore that this treasure may profit vs as it is superabundant there must be left on earth power to dispence forth out of this superabundancy as much as our necessities may require Which being so to whom should we thinke this power to haue byn giuen rather then to him to whome it was said Joan. 20. Feed my sheepe rather then to him to whom it was said Matth. 15. To thee I will giue the keyes of the Kingdome of Heauen For it is all one to haue the keyes of heauē and to haue authority to remoue the barre of the locke which shutteth heauen doore such a barre as sinne is not fully satisfied for I would know I say in whome we should put this power if not in him for to him the words following do clearly giue this commission Whatsoeuer thou shalt loose on earth shall be loosened also in Heauen Marke that word Whatsoeuer that is what thing soeuer it be which can bind a Soule whether it be guilt of sinne or guilt of paine due to sinne if thou dost loosen this band on earth it 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
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
for Christs sake for his brethren for soules so esteemed by him that what is done for them he taketh it as done vnto himselfe 4. If any demand whether these two deuotions may be securely practised by all kind of men what quality soeuer they be of I answer that they may with great profit of their owne and their neighbours soules and aduancement of Gods glory if for more caution this condition be added As far as it is sutable to Gods holy will and maketh to the greatest increase of his glory I offer vp for the reliefe of the soules in Purgatory the whole satisfactory vertue of whatsoeuer good I shall do or euill J shall suffer all the time of my whole life and all the prayers other good works whatsoeuer which shal be performed for me after my death so far I say as this shal be most pleasing to God For what danger can there be in this Act Can that be any way subiect to be done amisse which is wholy subiected to the diuine wil Two extreames might be dangerous in that which concernes deuotion for the soules in Purgatory The first by shewing them too little charity the second by forgetting wel-ordered Charity towards our selues and our neighbours heere on earth As for the first this charity cannot be to little because we do for the soules as great a part of our actions as God would haue vs for we offer them all so far as is most agreable to his holy will as for the second we forget not to reserue as great a part of our workes for our selues and our neighbours on earth as God would haue vs for we giue away no more then best pleaseth him and maketh most to his greatest honour So that I cannot discouer the least shadow of danger in practising these deuotions in the manner aboue said for would any man do more for himselfe or lesse for these poore soules then God would haue him 5. The Reuerend Father Eusebius Nierembergicus in a Treatise be wrote of Purgatory did handle this point so well that two worthy Doctours and Professours of Diuinity at Lyons in France diligently examining the force of his reasons were so conuinced therby that both of them together with diuers of their schollers gaue all the satisfactions of their whole life to the soules in Purgatory Libell de modo se citò ditandi This deuotion in fine hath bin practised by many great seruaÌ„ts of God highly recommended for their piety by most graue Authours and God did reward S. Gertrude for it in that liberal manner before mentioned and if it be â—â—sed with the caution now spoken of no man can suspect it neither can there be any want of deuotion in adding a condition so pious CHAP XVI To what Soules in Purgatory we are chiefly to apply our satisfactory works 1. I know not how to begin this Chapter better then by answering an obiectioÌ„ which some speculatiue witty may chance to stumble at Alas will some say what good will all my poore works do when they come to be shared among so many thousand soules as be in Purgatory They wil be like a little loafe of bread amongst a great multitude of beggars which if it be equally cut euery one will scarce receyue a crumme These men seeme to suppose themselues the onely men in the world who shew charity to the soules in Purgatory For if there be others and many others who by Gods grace are no lesse charitable and liberall then they it is not hard to vnderstand how by the helpe of many many may be holpen That which Thomas or William doth contribute towards the maintenance of a whole army will not affoard euery Souldier a farthing and yet because others in great multitudes contribute as well as they whole armyes are easily maintayned in a flourishing estate So whilest many deuout soules relieue these helplesse soules many helplesse soules are relieued 2. And indeed we haue great reasoÌ„ to shew charity to all For first the law of Nature cryeth out vnto vs All things that you would men should do to you do you also to them Matth. 7. Secondly the written Law in playne termes saith Loue thy neighbour as thy selfe Thirdly our Sauiour addeth a strange force also to this Precept This is my precept that you loue one an other as J haue loued you Ioan. 15. Now how he loued vs all his life and most of all his blessed death doth testify Fourthly all soules are so esteemed by Christ that he taketh that Charity which is shewed to the least of them as kindly as if it were done to himselfe in person In fine the vertue of Mercy calles vpon vs to assist all who are in extreame necessity as these poore soules are These be forcible reasons mouing vs to assist al that be in Purgatory 3. Yet it is in no case to be misliked but it is rather a most recommendable deuotion to pray for some soules in particular and in the first place for those to which besides those generall reasons now alleaged for all we may haue some peculiar obligation For some we may be bouÌ„d to pray by our owne oath promise compact rule c. For others by the vertue of Piety as our Parents spirituall Fathers kindred frends and acquaintance c. For some againe out of gratitude as our benefactours spirituall temporall c. These reasons be more particular and therfore they ought to preuayle more with vs then those other generall reasons for which we are to pray for all men because the generall reasons make as much for these as for any others and besides they haue also their particular reasons 4. But when we know not such particular reasons as these are yet it wil be piously done to pray for some soules in particular though in a manner more generall for example for that soule whose deliuery maketh most to Gods glory whose reliefe or releasement the glorious Virgin Mary most desires for those who were most deuoted to her for those who be in greatest necessity most of all forlorne c. For those who are so neere their deliuery that by our small deuotions they may be perfectly set free and consequently immediately glorify God pray for vs c. In fine here euery man may do what is most sutable to his priuate deuotion which notwithstanding is best when it is ordered by the most perfect rule of Gods greater glory CHAP. XVII The perfect practise of all conteyned in this Booke 1. VVHosoeuer to Gods glory the good of his owne soule and reliefe of those in Purgatory desireth to put in practise all which hath bin treated of in this booke must first aboue all things haue a care to put and keep himselfe in state of grace for if he hath not the grace and charity of God though he should distribute all his substance to the poore or all his works to the soules in Purgatory it would profit him and them nothing at all 2.
Secondly he must not slubber ouer this deuotion in a careles māner giuing his works away and little marking why or what he giues but he must take some short time to consider the Motiues set downe in this Treatise and must ponder ech motiue by it selfe vntill his will be stirred vp effectually to affoard all reliefe he is able to the distressed soules Neither is this any long busines because euen the reading attentiuely these motiues is sufficient to moue any heart to helpe such help-les soules and this is the thing we desire for we little regard the being moued to a soft and tender compassion which God know's is often very fruitles and soone vanisheth away 3. Wherfore that all may performe this with little or no difficulty we will set downe in playne and full words the manner of making perfectly all those acts which in any part of this Treatise haue bin recōmended But let no man thinke vnles he would make a meditation of this matter as he may do with great fruit in the space of halfe an houre that we would haue him make all these acts at one time but rather that he exercise now one now another more or fewer according to his leasure and deuotion yet it wil be best to exercise often the most perfect Now for the Readers commodity we will cite the Chapters where the matters are treated at large which here are only touched in a word 4. The first Act answerable to the third fourth fifth Chapter may be thus made O how excessiue is the bitternesse of those paynes which these afflicted soules do suffer in Purgatory What a misery is it to be banished though for a time only from the face of God! In what a sea of affliction must that poore soule be which for a long space is condemned to remaine in this pittifull state Wherfore O my Soule affoard these soules of thy Brethren all help thou canst Pray for them exercise acts of pennance for them procure the holy Sacrifice of Masse may be offred for them giue almes that they may be prayed for relieue them by all Indulgences which may be gayned for them let all thy satisfactory actions and sufferings of thy whole life be offered vp for them so far as it is sutable to Gods holy will so far as it maketh to his greater glory bequeath vnto thē all the good workes which after thy departure out of this life shal be done for thee O Lord accept of this my most harty oblation made in behalfe of my distressed Brethren 5. The secōd Act answerable to the sixt Chapter n. 2. O my God how great is thy Excellency Worth and Perfection ◠All honour and glory is due vnto thee I poore creature know not how more perfectly to procure thy diuine Maiesty to be praysed honoured and glorifyed then by doing al I am able to deliuer some soule or soules which being released by my meanes from Purgatory may honour prayse and glorify thy sacred Maiesty in the highest manner Wherfore O my Soule to this end affoard these soules of thy Brethren all the help thou canst Pray for them c. as it followeth in the former Act. 6. The third Act answerable also to the sixt Chapter nu 3. O most mercifull liberall good God how many how great benefits hast thou with vnspeakable loue heaped vpō me How shall I be able to requite this thy bounty mercy and goodnes I poore Creature know not how more perfectly to procure thy diuine Maiesty c. all as followeth in the second Act. 7. The fourth Act answerable to the sixt Chapter n. 4. How many how enormous haue bin the sins by which I haue dishonoured thee my good God! Thee O infinite Excellēcy Thee O immēse Goodnes I poore Creature know not how more perfectly to procure thy diuine Maiesty c. as before in the secōd Act. 8. The fifth Act answerable to the sixt Chapter also nu 5. O my deare Iesus thou louest the soules of my Brethren so dearely that whatsoeuer for thy sake is done vnto them thou accountest done vnto thy selfe Wherfore O my Soule to this end affoard the soules of thy Brethren c. as before in the first Act. 9. It is very good to renew these Acts often and to make euery morning some one of these oblations for this is a deuotion by which we may purchase many great commodityes and suffer no discōmodity by which our works may become more meritorious our prayers more impetratory our actions more higly satisfactory and finally by which we may haue great hope to escape eyther all or at least a great part of Purgatory 10. Neither is there any danger of violating Charity due to our selues by the practice of this deuotion but we may rather offend against charity by making slight of a deuotion which might haue bin so beneficiall to vs. For it is cleare we cā loose nothing must needs gaine much much for our selues much for our neighbour much for the glory of Almighty God to whom be all prayse glory for euer and euer Amen A TABLE Of the Chapters of this Booke Chap. I. PVrgatory proued by all kind of sacred Authority pag. 7. Chap. II. Purgatory proued by Reason grounded in Scripture pag. 21. Chap. III. The first Motiue to pray for the Soules in Purgatory which is the greatnes of the sensible paines they suffer pag. 32. Chap. IV. The second Motiue drawne from the intollerable paynes the soules suffer by being banished from the fight of God pag. 44. Chap. V. The third Motiue taken from the long tyme that these paynes do endure pag. 53. Chap. VI. That for the loue we beare to God we ought to be much moued to help the Soules in Purgatory pag 64. Chap. VII That by offering our Actions for the Soules in Purgatory we purchase many great Commodities for our selues sustaine no Incommodity pag 68 Chap. VIII That by offering our Actions for the soules in Purgatory we do not merit lesse but more p 77. Chap. IX That our Actions offered vp for the soules in Purgatory are not lesse but more impetratory of other fauours pag. 86. Chap. X. That by offering our Actions for the Soules in Purgatory we do not lesse but more satisfy for our owne sinnes pag. 96. Chap. XI That by offering our Actions for the Soules in Purgatory we haue great hope of escaping either all or a good part of Purgatory pag. 104. Chap. XII That it is not against Charity to our selues to offer our Actions for the Soules in Purgatory but it is rather against it not to offer them pag. 112. Chap. XIII By what meanes we may help the Soules in Purgatory pag. 115. Chap. XIV Of Jndulgences pa. 132. Chap. XV. Two other meanes of higher Perfection by which we may relieue the Soules in Purgatory pag. 153. Chap. XVI To what Soules in Purgatory we are chiefly to apply our satisfactory workes pag. 161. Chap. XVII