A REMEMBRANCE FOR THE LIVING TO Pray for the Dead.  
Made by a Father of the Soc. of jesus.  By the Prayers of the Holy Cath. Church, & the wholesome Sacrifice of the Altar, & by Alms given for their Souls, it is not to be doubted, but the DEAD are helped, that they may be dealt withal more mercifully, by our Lord, than their Sins have deserved. S. August. Serm. 32. de verb. Apost. tom. 10.  symbol of Society of Jesus 
Permissu Superiorum. Anno 1641.   

TO THE Devout and Charitable READER.  
LORD (saith holy David, Psal. 8.) What is man that thou art mindful of him? The Hebrew word Enosch, which David in this place useth to signify Man, doth most properly signify a most miserable forgetful Creature: So that in the language of Scripture, a Man & a Creature most miserable, and most forgetful, is all one. This forgetfulness is chief in things of the other life, which though they be never so important never so much inculcated; yet they find either no place at all, or the very least & last in our thoughts.  
I did not therefore without particular reason entitle this brief Treatise, A Remembrance for the living to pray for the dead: for I think (dear Reader) that if thou hast the hart of a Man, and not a stone in place of a hart, that this Remembrance will stir thee up, to afford fare more assistance to these distressed Souls in Purgatory, than thou didst use to do, merely for want of due Remembrance, Reflection, and Consideration of this matter.  
I have in this Treatise made much use of a little Book lately set forth in Latin of the same subject; for I found in it divers points briefly touched which seemed to me most worthy of longer Consideration. I have done my best to observe that method, and use that plainness of style, which might most help my Reader to carry away my whole discourse. Sweet JESV, who didst love all Souls so dearly, that thou didst pour out the last drop of thy sacred blood for them; grant I beseech thee, even by this excess of thy Charity, that we may not be so uncharitable to those very Souls, whom thou didst love so tenderly, as to neglect their complaints, to slight their sufferings, and to leave them without due assistance in their miseries.   

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

The Preface.  
BEsides many who erroneously think there is no such matter is a Purgatory, and consequently that it is a vain thing to pray for the dead; there be many who either for want of sufficient instruction in that which they believe, or by inconsideration of what they believe, do pass over this important business of praying for the dead so coldly, as that they think they do enough to help their own ye a Christ's own, Brother, if they do but say, God rest his soul; which is a most unmerciful manner of proceeding For if we saw our little Brother fall'n into the fire, we should never be so hard-hearted as to see him broil there, and persuade ourselves it were charity enough to throw a little drop of water into the fire, somewhat to assuage his torments. And so, I know not how it comes to pass, that many flatter themselves with the name of good-natured & kindhearted Creatures, who notwithstanding take so little to hart this extreme necessity of their Brethrens, that their thoughts are busied about nothing less, then relieving them. The intention therefore of this present Treatise is first (though very briefly) to rectify the understanding of those who think, and believe amiss of Purgatory. Secondly more at large to stir up in the will of all faithful believers an ardent desire to redress the unspeakable miseries of these distressed Souls.   

CHAP. I. PURGATORY proved by all kind of sacred Authority.  
1. FIrst, I must put my Reader in mind, that it cometh all to one, to prove that Prayers do profit the Dead, & to prove a Purgatory; for prayers can neither profit those dead who are in Heaven, nor those dead who are in Hell, and are past our help. Those dead then who can receive profit by our Prayers, must neither be in Heaven, nor in Hell, but in a third place which we call Purgatory; where being detained to suffer for their sins not fully satisfied for, do stand in need of the help of their living brethren. To pray for these souls we hold it Piety, Impiety to deny them this relief.  
2. This we prove, first by the authority of the old Testament. In the second Book of the Maccabees Cap. 12. it is recorded, how the most pious and valiant Judas Machabaeus, having to this end made a gathering of twelve thousand drachmas of silver, did send this money to Jerusalem, That sacrifice might be offered for the sins of the dead. And this Scripture addeth: A holy therefore, & wholesome thought it is to pray for the dead, that they may be freed from their sins. Hence it is clear that the jews did hold prayer for the dead, & consequently a Purgatory, seeing that they did all contribute for the making up of this great sum of money to procure, that sacrifice might be offered for the sins of the dead. And this pious custom of praying for the departed, is until this very day kept, and observed by the jews. Lastly & chief, this custom is recommended by Scripture, as holy, & wholesome.  
3. The Protestant will perhaps say that these two Books of the Maccabees be not Canonical Scripture. I answer, that a thousand and almost three hundred years ago, these books were defined to be canonical, by the Council of Carthage: in which S. Austin himself being present, did subscribe to this definition of the Council. The words of the Council can 47. are: The Canonical Scriptures be these: Genesis, Exodus etc. the 2. Books of the Maccabees. And S. Austin saith l. 18. de Civit. c. 36. The Books of the Maccabees not by the jews but by the Church are held for Canonical. And S. Hierome in Prologue. Although the books of the Maccabees be not in the Canon of the jews, yet by the Church they are reckoned among the histories of divine volumes. If therefore we will receive the Canon of Scripture from the Church, our question is at an end; if we will not, we may make questions without end. So we see Luther himself calleth into question the authority of the Apocalypse, & saith in Praefat novi Testam. that he esteemeth this book, neither written with a Prophetical, nor Apostolical spirit, & yet our Gospelers, who are so well skilled in the spirit, scarce esteem more any one book of scripture. But by the way, I would ask of them how (if the Apocalypse be true Scripture) Luther can be a true Saint? For in the end of the Apocalypse cap. 22. it is said: If any man shall diminish from the words of the book of this Prophecy, God shall take away his part from the book of life. But Luther took away all the words of this Prophecy, saying it was not written with a prophetical spirit. Ergo, God shall take away his part from the book of life. So dangerous a thing it is to discard Scripture.  
4. Secondly I answer, that no Protestant can deny these books of the Maccabees to be at least of fare greater authority, then be the writings of any profane Author in the world, and that far more credit is to be given to the writer of them, than ought to be given to any man that ever did, or shall write history. For you yourselves give these Books a place in your Bibles: which honour you would deny to the faithfullest history-writers in the world: Neither can you deny, but that there may well be made a doubt whether these books be the word of God or no, seeing we have brought so great proofs, to prove that they are God's Word. Well then say I, if credit be to be given to any history that ever was written, much more is it to be given to this. It is therefore true that Judas Machabaeus, who was then high Priest and the chief man amongst God's only people, did cause this great sum of money to be gathered and sent to Jerusalem that Sacrifice might be offered for the sins of the dead. It is true that the people, and the only people of God did contribute money very liberally to this end. It is also questionless true, that the Priests of Jerusalem having received this money, did offer Sacrifice for the sins of the dead. And it is most true, that the ancient and most grave writer of this history doth commend it as a thing, Holy, and Wholesome to pray for the dead, that they may be freed from their sins. And all this by the Councell of Carthage, by the whole Church of God in her purest age, as S. Austin and S. Hierome do witness, was held so true, that they believed it to be Scripture. Shall we think, that both the Church of the jews (which then was the only true Church in the world) and of the primitive Christians (the purest Church that ever Christ had) did so generally maintain an Error fond, & superstitious, as Protestants call Prayer for the dead?  
5. As for the new Testament I shall have a necessary occasion in the next Chapter to cite many places: therefore now I will content myself with this one. S. Paul writing to the Corinthians brings this argument, to prove the Resurrection: What will they do, who are baptised for the dead? if the dead do not rise at all, to what end are they baptised for them? 1. Cor. 15. As if he would say, to what end do men do penance for the dead? If there be no resurrection, why do they do penance for them? This and no other can be the sense of these words: For what other Baptism, but the Baptism of penance (so S. Mark & S. Luke do call it) can with profit be taken for the dead? And here S. Paul taketh his argument from that which is profitably done for the dead; for else when he presseth so hoatly those words, To what end are they baptised for them? one mighty easily answer, to no end. This much for Scripture.  
6. That the Apostles did ordain Prayer to help the souls of the dead, is taught in plain words by S. chrysostom: It was not rashly ordained by the Apostles, that in the dreadful mysteries, Commemoration should be made of the dead: for they knew that from thence, there cometh to the dead much gain & profit. Hom. 69. ad pop..  
7. But if we would wish an euident proof, that the Apostles did ordain Prayer for the dead, to the end they might be freed from their sins; what proof could we have greater, then to have this written by some Disciple of the Apostles themselves? This you shall see how abundantly it is performed. The Scripture telleth us, that among the true Believers who did cleave unto S. Paul, Denis the Areopagite was one, Act. 17. The same S. Denis spendeth the whole seaventh Chapter of his book de Ecclesiastica Hierarchia, in telling us such things, Quae divino instituto super sanctè quiescentibus fiunt, as by divine ordination are done over those who have reposed holily. And among others, this is one, that, Venerabilis Praesul precem super eo sacratissimam peragit: the venerable prelate doth say over the dead party, a most holy prayer. And afterwards he tells us the contents of this most holy prayer. Precatur oratio illa divinam Clementiam, ut cuncta dimittat per infirmitatem humanam admissa peccata defuncto. That prayer doth beseech the divine Clemency, that he would pardon unto the dead man, his sins committed through humane frailty. Thus writeth this great disciple of S. Paul. Is it prudence to believe him, or no? Did the prime disciples of the Apostles use superstition?  
8. I come now to the authority of the whole Church in her purest age. The Council of Carthage, of which I spoke before, not only approveth the Books of the Maccabees for true Scripture, but by name embraceth prayer for the dead. In the first council of Nice. l. 3. c. 65. it was ordained, That when a Bishop died, notice should be given of his death to all Churches and Monasteryes in the parish, that prayer might be made for him. But who can tell us better the universal custom of the Church, than the greatest doctor of the Church, who did see with his eyes that which he wrote with his pen; & therefore although he were a man and might err in other things, yet of this which he did see shine before his eyes, he could not be ignorant; and it cannot but be imprudence not to believe him, for else whom may we prudently believe? S. Austin then writeth thus, l. de cura pro mort. c. 1. We read in the books of Maccabees sacrifice offered for the dead, but although it were not where at all read in the old Testament, yet notwithstanding the authority of the universal Church is not small, which shineth with this custom, where the remembrance of the dead hath place in the prayers of the Priest, which are poured out to our Lord God at the Altar.  
Hear you see first the Maccabees accounted part of the old Testament. Secondly, that although sacrifice for the dead were not Scripture, yet being practised by the whole Church we have sufficient warrant to think it well done. Thirdly that the universal Church did shine with this custom of offering sacrifice for the dead. Let us grant that S. Austin as a man might err in the two first points; yet in this third, that the Church did shine in his days with this custom of sacrificing for the dead, he could not be ignorant, no more than the greatest Doctor of Oxford or Cambridge can be ignorant, that in England service is said in the English tongue. Wherefore I say, it must needs be imprudence not to believe him, who ought in prudence as much to be believed, as any man ought to be in a thing which he cannot but know. Now, if I believe that the universal Church did shine with this custom of offering sacrifice for the dead (as in prudence I must) how can I in prudence think that the universal Church, even in that her golden age, was stained with such a profane Error, as Protestants hold this to be? It is (saith the same S. Austin Ep. 118. ad Januar.) insolent madness to dispute against that which is practised by the whole Church all the world over. And why so? Because, he that will not hear the Church, let him be unto thee, as a Heathen or Publican. Matth. 18. Because, the gates of hell cannot prevail against her. Matth. 16. Because, the is the pillar & foundation of truth. 1. Tim. 3. The Church then being the foundation of truth, may we not well cry out with S. Paul; O madmen who hath be witched you not to obey the truth? Gal. 3. For was not john Caluin, think you, bewitched when he spoke these words: Before a thousand, and three hundred years (saith Caluin above an hundred years ago) it was by custom received, that prayers should be made for the dead: but they all, I confess were ingulfed in an error. lib. 3. justit. c. 5:  
Thus Caluin, as boldly, as if it were clear that for thirteen hundred years together none of them all understood the Scripture so well as he. But by his leave, I think I may be of the contrary opinion, & I am very confident that S. Austin had as good a wit, studied as much, was assisted as much by the holy Ghost, and consequently understood the Scripture as rightly as M. John Caluin, & yet this profound Doctor, and great Saint writeth these very words which I do most faithfully translate out of him: By the prayers of the holy Church and the wholesome sacrifice, and by the alms which are given for their souls, it is not to be doubted, but the dead are helped, that they may be dealt withal more mercifully by our Lord, than their sins have deserved; for this delivered from our Fathers, the universal Church doth observe, that for those who are dead in the Communion of the body & blood of Christ, Prayer should be made, when in the Sacrifice itself they in their place are remembered; and that, that Sacrifice should be remembered to be offered up for them. But when works of mercy are offered up for their sakes, who can doubt but that they avail them, for whom prayers are not in vain offered up to God? It is not to be doubted in any case, but that these things do profit the dead. Serm. 32. de verb. Apost. Thus writeth S. Austin, repeating over & over again in so few lines; It is not to be doubted; who can doubt; It is not to be doubted in any case, that these things do profit the Dead. This being so clear, all other authorityes may seem superfluous. He who desireth more testimonies may read in Bellarmine (de Purgatorio) the words of S. Athanasius, Basil, Nazianzen, Cyril, chrysostom, Tertullian, Cyprian, Ambrose, Hierome & others: we also shall have frequent occasions to cite many other places.   

CHAP. II. Purgatory proved by Reason grounded in Scripture.  
1. AS it is a great Argument against Atheists who deny a God, rewarder of good & punisher of evil, that all the world but they acknowledge such a God: so it cannot but be a strong argument against Protestants, who deny Purgatory, that all Heathens, jews, Turks, and all civil nations do use Prayer for the dead. The reason why all agree so universally in this point, must needs be grounded in the light of natural Reason; which as it teacheth, that there be some men very good, who deserve nothing but reward, others very bad who deserve nothing but punishment; so it teacheth, that there is a third kind of men, who with the good they do worthy of reward, do also some ill, worthy of some (though not eternal) punishment; & consequently it will belong to higher Powers to give these men due chastisement: which as we see they escape often in this life, it must therefore be given them in the next. S. Austin thought this to be so manifest, that he saith in Euchir. c. 109. It is not to be denied, but that the souls of those who are departed, are much relieved by the pity of their living friends, when either the Sacrifice of our Mediator is offered for them, or Alms are given in the Church, in their behalf; because there is a certain state of life neither so good, but that they may have need of these helps after death, nor yet so evil, but that these offices may profit them. And on the contrary, there is another state of men so good, that they need not this help, and of others so evil, that they cannot be helped by it when they are dead. Wherefore here in this life all merit is got, whereby after this life a man may be relieved, or not.  
2. The answer which Protestants use to make is very weak; for they say, that although some men live so that they do not deserve Hell, and yet live not so well but they deserve some punishment; yet these men, say they, shall not go to Purgatory, but by the only undergoing of the pains of death, they shall be sufficiently punished for their sins. This answer for two reasons is apparently false. First for that the undergoing of death, is a punishment due unto all men for original sin; For (saith S. Paul Rom. 5.) by one man sin entered into the world, and by sin death, and so unto all men death did pass, even unto sucking babes, who for no other cause undergo this punishment. Secondly we see the pains of death equally shared among the good and bad: and in the flood of Noë all men suffered the same death of being drowned, & yet the sins of many were most unequal.  
3. This proof drawn from natural Reason is exceedingly illustrated and confirmed by three principles certain in holy Scripture. The first is, that there are some sins only venial, and not liable to eternal torments, and yet liable to some torments. That servant (saith S. Luke cap. 22.) who knoweth the will of his Lord, and doth not according to his will, shall be beaten with many stripes: but he that knoweth it not, and doth things worthy of stripes, shall be beaten with few stripes. Hence it is evident, that there be some men who do things worthy of stripes, which they shall not escape, but yet they shall be beaten with few stripes. But if these stripes be to be laid on for all Eternity (as all stripes be, which are paid in hell) they will not be few; because being everlasting, the number of them will be without number: will any one call these stripes few? Or can any man persuade himself, that a God, who is all mercy, will in this unmerciful manner punish the speaking of one idle word? yet Christ himself saith, that we shall be accountable for every idle word we speak. Matth. 12. Wherefore we must be liable to some punishment for every idle word; so that if a man of full age converted from idolatry be baptised, and by and by after killed, before he commit any other sin then the speaking of one idle word only; shall this man be tormented for ever and ever, so long as God shall be God? And shall the Father of mercies give this unmerciful sentence? Doubtless if any man can do a thing worthy of stripes, & for doing it deserve only to be beaten with few stripes, this man may hope for this mercy: but for greater then this he cannot hope, seeing that Christ saith that some account is to be given for that idle word. Some punishment therefore he must suffer, but not eternal, & consequently not in hell, but in Purgatory for he must be beaten with few stripes, not with many, or everlasting stripes.  
4. The second Principle is taught us in the Apocalypse cap. 21. to wit, That nothing defiled shall enter into the kingdom of heaven: & consequently a man defiled with one only idle word, and so dying shall not enter into the Kingdom of heaven, until he be cleansed in Purgatory-fyre; For, he who buildeth stubble upon the foundation shall be saved, yet so as by fire, saith S. Paul 1. Cor. 3. But (saith S. Ambrose) whereas S. Paul saith, yet so as by fire, he showeth indeed, that he shall be saved, but yet shall suffer the punishment of fire; that being purged by fire, he may be saved and not tormented for ever, as the Jnfidels are with everlasting fire. Serm. 20. in Psal. 118. Most agreeable to this doctrine be the words of our Saviour: Be at agreement with thy Adversary betyme whilst thou art in the way with him, lest perhaps thou be cast into prison: Amen, I say unto thee, thou shalt not go out from thence, till thou repayest the last farthing. Matth. 5. That is, until thou shalt have made satisfaction for every one of thy least sins, according to the exposition of S. Hierome, who telleth us: This is that which he saith: Thou shalt not go out of prison, until thou shalt pay, even to thy little sins. In c. 5. Matth.  
5. The third Principle is, that although our sins both mortal and venial be forgiven us, whensoever we are truly penitent for them; yet all the pain due to these our sins, is not always forgiven, together with the sins. This may be demonstrated by many examples in the Scripture. For brevity sake I will specify only two. The first it this: Original sin is forgiven us by baptism, & yet the pains which are inflicted for original sin, be not wholly taken away by baptism, but even those innocent infants, unto whom by baptism original sin was forgiven, do suffer the punishment of death due unto them, for no other cause, but for that very original sin, which was forgiven them by baptism; for that, I say, they endure death: because, by one man sin entered into the world, and by sin death, and so unto all men (even unto innocents') death did pass. Rom. 5. The second example is this: David did so truly repent him of his sin of adultery & murder, that God told him by the Prophet Nathan: Our Lord hath taken away thy sin. 2. Reg. 12. Behold here the sins of David forgiven, and yet presently God tells him: Nevertheless, because thou hast made the enemies of the Lord to blaspheme, for this thing the son which is borne unto thee dying, shall die. Behold here a punishment inflicted upon David, even for this thing, for which God had pardoned him.  
6. Out of this Principle it clearly followeth that there is a Purgatory. For seeing that (as we have proved) there remaineth many times some punishment due to the sin which is forgiven; and seeing that a man may die before he hath suffered this punishment due by justice unto him; it doth necessarily follow that this punishment must be given him in the world to come: not in hell, because the sin is forgiven, but yet in the prison of Purgatory, out of which he shall not go, until he hath paid the last farthing.  
7. But here it may be demanded, how this doctrine agrees with the saying of God: When the wicked man shall be converted from his impiety, I will not remember his iniquities. Ezech. 18. I answer, that God is said not to remember them in his wrath & vengeance, by remitting the eternal pain due unto them. So he did not remember the sin of David, but did take it away from him: yet nevertheless, for this thing, he took from him, by an untimely death, his son, whose life he begged so earnestly. The matter may fitly be declared by this similitude. If a man should owe me a million of pounds, & should beg of me to forgive the debt, I might be most truly said to grant his request, though I should forgive the debt on this condition, that he should pay me only twenty shillings, as it were for a fine. Now we know our sins be our debts: for one mortal sin only a man is liable to everlasting torments; but if this man being truly penitent, beggeth pardon of this his sin, God is so merciful that he will forgive and forget it; yet withal he is so just, that in place of it he will impose some small fine, as I may say, though this fine be far smaller than twenty shillings in comparison of a million of pounds; for one pound a million of times doubled will come to be a million: but a Purgatory, even of a million of years, though it should be never so often doubled or redoubled can never come to make a sum of years equal to the years contained in the Eternity of pains, due to this sin, before it was forgiven. This I have set down at large, that all may see how mercifully God doth deal with us, when for one act of true penance he exchangeth an Eternity of pains, into the temporal punishment of some years in Purgatory: for this cannot be but a great mercy, though this Purgatory were to last never so many years in number, because the years of Eternity be without number.   

CHAP. III. The first Motive to pray for the Souls in Purgatory which is, The greatness of the sensible Pains they suffer.  
1. NAture doth teach us, that the most forcible Eloquence to move compassion is that, which setteth forth the greatness of our misery. The miseries which these poor souls suffer are reduced to two. The one Paena sensus, which is the sensible pain they feel caused by the excessive bitterness of their torments. The other is called Paena damni, which is that inexplicable anguish of mind and grief arising from the lively apprehension of the loss of God, which for a time they are to sustain. To which we may add the long continuance of their torments. From these three we will draw the motives, which (if they be well pondered) may make the hardest Pharao-like hart in the world to take some compassion on these poor souls.  
2. The first Motive then, is the greatness of that sensible pain, caused by the excessive sharpness of these torments. How great & how bitter the torments be, speaking of that which happeneth for the most part, and not of that which sometimes may happen to some few innocent Souls, (whose sins were small and whose penance great) how great I say these torments be, speaking of them as they are for the most part, may be showed.  
3. First because the torments of Purgatory exceed all even the very greatest torments of this life. S. Austin upon thes words of S. Paul, but yet they shall be saved as by fire, writeth thus in Psal. 37. Because S. Paul doth say that these men shall be saved by fire, therefore this fire is contemned: but surely although they shall be saved by it, yet this fire is more grievous than whatsoever a man can suffer in this life, albeit you know how great & how intolerable things men have suffered or may suffer. And, l. de vera & falsa paenit. c. 18. the same S. Austin saith: This fire, I tell you, though it be not everlasting yet it is passing grievous, for it doth far pass all pains that any man can suffer in this life; never was there yet found out so great a pain in flesh as that is, though Martyrs have suffered strange torments, and many malefactors exceeding great punishments. Again, the same holy Father maketh us a very excellent & necessary exhortation out of this his so often delivered doctrine. Some men (saith he) use to say, I care not greatly how long I stay in this passing fire, seeing that at last, I shall attain to life everlasting: But (alas) dear Brother, let no man say thus, because this Purgatory fire is more sharp, than any punishment which in this life can be seen, imagined, or felt. He that now will be loath to put one of his fingers into burning fire, aught to fear the torment of that fire.  
4. Other holy Doctors have had the like feeling of this matter. The great S. Gregory writeth thus, in 3. Psal. paenit. I know that after this life some must be cleansed by purging fire, and others must receive sentence of eternal damnation; but because I esteem that purging fire, though it be transitory, to be more intolerable than all the tribulation that in this life can be suffered, I greatly fear to be purged in the wrath of transitory vengeance. And Venerable Bede, in eund. Psal. affirmeth, That no torture either of martyrs, or malefactors can be compared with the pains of Purgatory.  
5. Secondly, it is an opinion not improbable that the very lest torment in Purgatory doth surpass the very greatest in this world. Of this opinion is our learned S. Anselme, who (in Elucidat.) speaking of these torments saith: De quibus, minimum maius est quàm maximum, quod in hac. vita excogitari potest: of the which the least is bigger than the biggest, which in this life can be devised. Amongst the Epistles of S. Austin there is one, which some think S. Cyril to have written, in which there be these most fearful words: There is not a man living who had not rather be tormented with all the pains and torments together, which all the men in the world from Adam until this time have suffered, then be for one day tormented with the least pain which is either in Hell or Purgatory. Epist. 206. Yea S. Thomas prince of the Divines, doth prove this to be most true in 4. d. ●●. J. 1. a. 2. because there is not one in Purgatory, who during the time he is there, is not deprived of the sight of God, & that for his own fault. Now the suffering of this banishment culpably, is a pain greater than all the pains of the world are, or can be. Out of which discourse it follows that there is not any one in Purgatory, who doth not every instant that he is there suffer more than is or can be suffered in this world, though all miseries should meet in one. Others may be of a contrary opinion, but their opinion may be perhaps more contrary to truth.  
6. Thirdly it is an opinion most commonly received amongst the greatest Divines, that the torments of Purgatory for the time they last be as grievous as the torments of Hell. The pains of Hell and Purgatory be of one greatness, but those of Hell expect no end, those of Purgatory have an end, saith the author of the Epistle which now we cited out of S. Austin. And Denys the Carthasian is much of the same opinion. l. de iud. anim. These opinions I thought good to set down, not as if they were articles of faith (for them they were not opinions) but to the end we may see, what feeling these great Saints & Doctors of God's Church have had of this point. And I add,  
7. Fourthly, that reason itself enlightened by Faith doth convince these torments to be exceeding great, because these Souls though they be saved, yet are they saved, so as by fire. 1. Cor. 3. Now, of all the torments which can be suffered none is more painful than those of fire, and perhaps all the other torments which our world hath, can scarce so bitterly torture a poor creature, as it would be tortured, if it were possibly for it to be kept without consuming in the midst of the merciless flames of a glasse-furnace, the fire of which would soon as it were penetrate itself with the very in most parts of that afflicted wretch; his bones would glow like red hot bars of iron, his marrow would scorch him more fiercely than melted lead, his blood would boil more furiously then high-seething oil, his nails, his teeth, his grisses, his very skull would be like plates of bright flaming brass all on burning fire. But alas! dear Brother, there be many differences between our hottest fire & the scorching flames of Purgatory. Our fire was created by God merely for our comfort and commodity: that fire is made for no other end, then to afflict, pain, and torment those guilty Souls. Our fire by being out of the proper sphere, by being mingled with grosser and duller elements, by contrary qualities which be round about it, and the contrariety which it findeth in the very matter it feedeth on, hath the native force, activity, & fierceness much abated. That fire hath not one of these hindrances, but exerciseth continually in the highest degree all the force of native fury. In fine, our fire in comparison of that fire, by holy Doctors, & namely by our worthy Countryman Sir Thomas More in the end of his rare work called, The supplication of the Soul, is styled, & esteemed a kind of painted fire rather than true fire. These considerations made the devout S. Bernard break into these pathetical words: O would to God some man would now before hand provide for my head abundance of water, and to my eyes a fountain of tears, for so perhaps the burning fire would take no hold, where running tears had cleansed before. de 6. tribul. 16. & 55. in Cant  
8. Two other considerations may be added unto these; the one is the cause why these torments are inflicted, which is the making of due satisfaction for sin, which though it be but venial, yet being that it is an offence of God, is a thing so detestable, that it cannot be committed either for the gaining of ten thousand worlds, or the avoiding of the greatest evil possible: because the goodness of God is not to be violated and displeased, his sacred majesty is not the least to be dishonoured (being that it is sovereign and infinite) for the good of any inferior creature, that is, or may be. Wherefore the so light commission of so many venial sins as men daily & hourly commit, cannot be expiated but by punishment of a higher rank than we can imagine. And this is the reason why the learnedst Doctors & holiest Saints, who had most light of God's greatness, had also greatest feeling of the pains due to every little offence of so infinite a Nature: and this is the reason why they, whose understadding are either clouded with natural ignorance, or obscured with sinful affections, or wholly darkened with heresy, are as dull in apprehending these pains, as they are blockish in framing a worthy conceit of God's infinite goodness and supreme Soveraingty.  
9 The other thing here considerable is, that the day of mercy ending with the day of our life, we are after to expect nothing else but justice, and therefore our Saviour doth verily say unto us, that we shall not go out of this prison, until we have paid the last farthing. Math. 5. Which is a terrible consideration if we have a due feeling of our debts; whereunto what we are to say in the fifth Chapter, will exceedingly help. Neither can Protestants be scandalised at what hath here been said, if they remember, that according unto their faith, all sins are mortal, and therefore deserve everlasting pains.  
10. Well then, these distressed souls suffering such things as none who hath the hart of a man, could endure to see a dog suffer if he could ease him; and these souls being the souls of our Brothers, the souls of Christ's Brothers, the souls which he loved so dear, that he most joyful spent the very last drop of blood in his body for their sakes; how can we thus slight their complaints with a deaf ear. O if we were in this pitiful case, how hoatly should we cite those words of our Saviour, that voice, that outery of nature herself: All that you would that men should do for you, do also for them. Matth. 7. Denis the Carthasian relateth the words of one, who by divine revelation was admitted to see these torments, & indeed they be worth relating. God is my witness (saith he) that if I did see any man, though this man had as cruelly, as man could, either misused, tortured, or killed my dearest friends, and had done me all the mischief, which one man could do to another; yet if I did see this man condemned to such pains as there (in Purgatory) I beheld, I would a thousand times, if it could be done, suffer death for his delivery. l. de iudic. Anim. art. 23. Such force hath this Consideration lively apprehended.   

CHAP. IV: The second Motive, drawn from the intolerable pains the souls suffer, by being banished from the sight of God.  
1. TO understand how great a pain it is to be banished, though but for a time, from the face of God, is a thing wholly impossible, until we come to know, what an infinite good it is to possess God, but we may have some little scantling of it by these considerations.  
2. The first Consideration: All the joy, pleasure, dainties, riches, and honours of this world, yea and of a million of worlds, though they were a million of times more excellent than this world is, and all this joy & happiness were eternal; yet all this put together, and enjoyed as perfectly as might be, is a thing no ways comparable to that happiness which the possession of God for one only moment doth bring with it; so that to be deprived of this possession, debarred of this happiness, restrained of this Bliss (when we are in an estate capable of it, & requiring it) is a misery without all comparison greater than should be the loss of all the riches, honours, and pleasures which the eternal possession of a million of worlds, a million of times more pleasant than our world could afford. What grief then must the loss of this good, cause in a soul that knoweth her loss?  
3. The second Consideration. All the torments of this world though they were a thousand times greater, aught according to right reason to be joyfully suffered, if by the suffering of them altogether, we might be able to purchase the sight of God but for one moment: for to see God is such a good, that it would seem cheap bought with all those evils, his sight being a good of a far higher order them any evil can be an evil. Hence it followeth, that the suffering (though but for a moment) the loss of this good, is a misery inconceptible. How clear is this, and yet how little understood?  
4. The third Consideration may be taken from the lively & clear manner with which these souls have their whole mind and attention fast bend both night and day upon the greatness of this their so infinite a loss. We know by experience, that in matter of pain, anguish, and misery, nothing torments more them wholly to give our selves over, or rather to be carried by the violence of them, to the continual consideration of the bitterness of our afflictions. All other comforts which may be thought on, for the ease of those desolate Souls, are no more then enough to keep their minds in a perfect patience amidst a world of so great miseries.  
5. The fourth Consideration. The souls do most perfectly love God, & they do penetrate, in a far perfecter manner than they could do in this life, the reasons (which are all most forcible) moving to love that infinite Goodness. Wherefore seeing themselves on the one side in an estate capable of enjoying God, and on the other debarred of enjoying him (whom they love so affectionately, that it is a death to be separated from him) their minds are as it were torn asunder on the rack of love. Love (saith the Scripture Cant. 8.) is as strong as death, and emulation as hard as hell, the torches of it be torches of fire & flames, many waters cannot quench it neither can rivers overwhelm it etc. Even in this world where we have so little knowledge of God in our understanding, & where we follow this knowledge so faintly with our wills; some choice servants of God suffer strange things in this kind through the absence of their beloved, though as yet they are not in an estate fit to enjoy him. Father Baptista Sanctius of the Society of jesus, was one of these; For when he manifested his conscience unto his Superior, he professed he was really of opinion, that very grief would kill him out of hand, if he should come to know for certain that his life should be prolonged for the space but of one whole day: so truly strong as death was that love which inflamed his heart to the enjoying of his beloved. Ludou. de Ponte in vita P. Baltas. c. 17. Few can believe, and fewer can understand this; but those who indeed love God, see it with their eyes. If the ruthful moans of such true lovers deserve not compassion, there is no such thing, as they call Mercy, in the world.  
6. The fift Consideration. These souls know they are deprived of this infinite good (which they so ardently love) for no other cause but their own fault, their own carelessy committed sins, sins which did offend and affront this infinite goodness, which now they love so tenderly. And this it is which cutteth, as deep as the sharpest edge of grief can cut into the softest heart which weepeth with tears of blood as often as it thinks (and it can never cease from thinking) that it was not only a trifle which separated it in this manner from God, but a wickedness abominable in his sight, an offence of such an Excellency, a contempt of such a Majesty, a displeasure of such a Goodness, an ingratitude against such a Benefactor. All this it is that goeth to their very heart, this all the powers of their Souls bewail, and lament to the uttermost of their power, with tears which neither can nor will admit of comfort, until due satisfaction be made even to the least, and last farthing.  
7. The sixth and last Consideration differeth in this from the former, that as those souls are tormented with such unspeakable grief whilst they ponder the miseries of this banishment for their own offences as they are displeasing to him whom they so purely love; so they are also put on a new torture, when out of natural love unto themselves (which now well-ordered charity doth much increase) they attentively consider and deeply penetrate what it is to be deprived of such a good, such a joy, such a bliss, for such a small, such a no good, such a mischievous evil as they sinned for, a pleasure so vain, so short, so ugly, so irrational, and so pernicious to their souls, and yet (to use their language) such was my folly (ah wretch, not only miserable but mad) as to forgo even such a good, for such a bare, such a shameful, such a pestiferous trifle as that was: so many degrees of glory which would have made me so happy for all eternity, are wholly and irrecoverably lost for a pure (ah most impure) nothing! How often was I inspired to do this thing and yet etc. These & far more miserable than these be the anguishs of those souls, far greater than either those of Esau selling his inheritance for a mess of pottage, or those of Adam for making away Paradise for the taste of an apple, or any other this world ever had, or shall have.  
8. Summe up now in thy mind all these considerations together, and think, in what a sea of sorrows that heart must be, into which day and night so great & so many floods do unlade their waves, and yet canst thou not find in thy hart to afford them some small relief? He (saith S. John cap. 1.3.) who possesseth the substance of this world, and shall see his brother to have necessity, and shutteth his bowels from him, how doth the Charity of God remain in this man? He saith not, how doth the charity towards his neighbour but how doth the Charity of God remain in him? And if thou whosoever thou art, thus shutest thy bowels in a necessity, as extreme almost as a necessity can be, of thy own and Christ's brother, I am sure that the charity of thy neighbour hath no place in thee: but as for charity towards God, it is not I, but S. john, who doth as it were denying ask, how doth the charity of God remain in thee?   

CHAP. V The third Motive taken from the long time that these Pains do endure.  
1. IF these pains were to be ended in a short space, our hard-hartednes might then have some excuse: but (speaking still of what happeneth for the most part) it is a thing scarce to be doubted of, that they continue very long: for the holy Church is accustomed to keep the Anniversaryes of those who died a hundred, or two hundred years ago. Whence it appeareth, that there is reason to fear that many have a long stay in Purgatory. The learned Bellarmine l. 2. de gemit. columb. cap. 2. doth recount some histories very authentical (as he excellently proveth) out of which it appeareth that divers souls are condemned to Purgatory even till the day of judgement. And Tertullian, one of the ancientest fathers, speaking of these pains of Purgatory saith, Thou shalt not departed perhaps until the day of thy Resurrection. lib. de anima c. 17.  
2. Now, if we require why God doth hold this manner of proceeding, in rather detaining us long time in our punishments, then in adding to the bitterness of our torments that which is taken out in length of time; we can device no other reason, then that our sins have deserved this misery also, and men would little apprehend to suffer all that could be suffered in one moment, if the next moment they were to be eternally happy; and therefore God, who in his severe judgement had a merciful regard to that which would work most with our dull apprehensions, did ordain that (as S. Augustin speaketh, hom. 15. ex. 50. hom.) Quanta fuerit peccati materia, tanta esset transcunti mora; so great as the matter of our sins shall have been, so long should be the stay of our passage. The best way therefore to make us have some conceit of the long continuance of these pains, is to see how great the matter uses to be on which they feed; that is, what a kind of quantity the sins of men use most commonly to amount unto.  
3. A little Arithmetic will give us a great insight in this matter. The just man is said to sin seven times a day: wherefore we may easily allow thrice more a day to one of those whom we call good and honest men, such as the world hath but few of: such a man therefore as this is, doth sin (venially) ten times a day, taking one day with another. The days in a whole year are three hundred sixty five, wherefore he who every day sinneth ten times, must at the years end have sinned ten times as often as there be days in a year; which sum is easily found out by only putting one cipher to the number of the days in the year, which are 365. add now one cipher & we shall have 3650. So that the sins of this good man, euen in one year come to no less, than three thousand six hundred and fifty. But if this honest man should live even in this good manner ten years, he should at ten year's end have committed the former sum ten times, because he doth double it every year, which sum also is easily had by adding one cipher to the former sum of 3650. which if we do, we do find 36500. What a thing is this? An innocent man, not a man but a youth doth commit thirty six thousand and five hundred sins all in ten years; wherefore if the youth should for ten years more continue this his virtuous course of life, he would double the sins of his former life, and make them amount to seventy three thousand, before he came to be a middle aged man. O, saith S. Augustine, perhaps when thou dost consider a little sin a part, & by itself, thou dost slight it; yet saith he, si comtemnis quando appendis, expavesce quando numeras: If thou contemnest thy little sins when thou dost weigh them; yet tremble when thou dost number them. in epist. Joan. tract. 1.  
4. Let us reflect now a little, before we go any further, what a kind of Purgatory this man, a man not fully of middle age, a man very pious, a man who never committed one mortal sin, would be liable unto, if he should die at this age: for perhaps of those seventy three thousand sins, he hath not fully satisfied for the odd three thousand; or if he hath, he hath done more than most men use to do: for of all miseries one of the greatest is, that those who sin most, have least care to satisfy for their sins: now what a Purgatory think you, seventy thousand sins will deserve? Thy judgements (O God) are a deep bottomless pit! Psal. 35.  
5. But why put we a case which so seldom happens? The ordinary course of men is to commit many and enormous mortal sins, and venial without all scruple, & consequently without all number; yea many hold on this strain until they come to be very old, & unable by reason of their years, & unwilling by reason of their ill habits to do any Penance, and so they content themselues with spending some few hours to deplore and confess those sins, which amount to far more thousands, then there be minutes in the hours which they spend in lamenting them. Consider now how unsufficiently the grief of one minute is to cancel out all the pains due to a whole thousand of sins, and many of them very enormous.  
6. There is also another thing in this reckoning to be much reflected on: that he, who should have but one only mortal sin, would be liable after the forgiveness of it, to a punishment far different (& God knows how far) from that which he is liable unto who hath only venial sins to satisfy for, though their number be exceeding great; for if one mortal sin before it be forgiven, be liable unto an eternity of punishment, & most bitter punishment, & consequently to such a punishment, as all the venial sins a man can commit, would never deserve the hundreth thousand part of it; I will leave it to a right valuing judgement to esteem how much more pain God is like to impose upon him who hath this one forgiven mortal sin to satisfy for, then on him, who hath only venial sins, and those also forgiven, to satisfy for, though the number of them should be exceeding great. Well then, if one mortal sin bringeth with it such a dreadful Purgatory, how are they like to be dealt withal, who every day run upon the score, & thus continue not for many days, but years together, during which time they being always in sin never make satisfaction for the least they commit. If holy David said, Psal. 39 My iniquities have laid hold on me, I was not able to see them (they were so many,) for they were multiplied above the hairs of my head; what may these men (who drink up iniquity like water, job. 15.) think of the multitude of their sins, who perhaps have a hundred for David's one? Such like considerations as these made the devout S. Bovauenture cry out; I have sinned above the number of the sands of the sea. How then shall I number that which is without number? How shall I suffice when I shallbe enforced to pay my debt to the very last farthing? S. Bonau. in paruo bono.  
7. But let us mark a little what satisfaction is usually made by those that stand in so great need of it. The ordinary ways to satisfy be these, Fasting, Prayer, & Almsdeeds, and sometimes by Indulgences; and all these things must be done in the state of Grace, in which these men are seldom long together, and therefore most of these works (of which they do so few) come wholly to be lost: but when they are not thus cast away, let us see what they will come to. As for fasting, when it cannot be shifted of by any pretence, fast they do, but God, knows how many times they lose, either the whole or the greater part of this good work: for they have so many inventions to sweeten their fasts with such variety of dainty dishes, that it is much to be feared, least in place of satisfying for their old sins, they commit new sins of gluttony, which require a new satisfaction. Now for prayer it is commonly performed by them with so many distractions, irreverences, and other imperfections, that the world may seem not to go amiss if there be enough of their Prayers made so well that it may suffice to make due recompense for that which is made so ill. Almesdeeds the poor cannot give, & the rich will not, for they do live & mean ever to live, say what you will, at so high a rate, that they think they do a great matter, if they can get enough honestly to maintain their bravery, & to discharge their debts: For as for paying the debts they own to God they are resolved that he shallbe paid last. Indulgences indeed are one of the great mercies of God, which in how great need we stand of, any man of judgement will see clearly by this whole discourse; but such is either the infidelity, or strange carelessness of most men (especially of such as have most need) that perhaps the gross 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 sometimes into his consideration the points mentioned, as well for his own spiritual profit, as for relief of his poor brethren's souls burning in Purgatory-flames, & supplicating to his Charity for succour: which if he do, I doubt not but he willbe moved to compassion, and to a speedy and liberal contribution of many satisfactory good works.   

CHAP. VI That for the love we bear to God, we ought to be much moved to help the Soulet in Purgatory.  
1. HItherto we have only treated of such Motives as Charity towards our neighbour doth force vpon us: Now we will pass to the motives which pure Charity towards God doth present unto us; and afterwards we will come to those motives, which well-ordered Charity towards ourselves doth offer us. To our present purpose then: A Soul which is enamoured on Perfection, and desireth to please God in the highest manner, hath very many, and efficacious motives to make her forward, to aid the souls in Purgatory.  
2. The first motive: God is of an excellency, worth, and perfection so infinite, that he deserveth all possible love, and honour. This consideration maketh us cast about to see how we may procure, that this Excellency may be more perfectly loved & glorified: wherefore considering that on earth we know him so imperfectly, and love him so couldly, and glorify him so meanly; we rest little satisfied with all which can be done by us on earth; and so we seek yet further, and consider how perfectly God is known by the blessed in heaven, how they love that Goodness, how they glorify that Majesty. Hence we burn with an ardent desire, that God may in this sublime manner be more known, loved and honoured: & then marking that it is in our power to procure this, by obtaining the delivery of some soul, or souls out of Purgatory, which, being freed from thence by our means, would for ever and ever love & honour God in that most perfect manner; we bend ourselves wholly to procure the deliverance of these souls out of pure love to Almighty God.  
3. The second motive. When we consider our infinite obligations to God for his manifold benefits showered down upon us, and being inflamed with a restless desire of showing ourselves truly grateful, though wholly unable, during the time of this mortal life, to thank him as it is fitting; we use the best means we can device, to procure worthy thanks to be given him by some Soul, or Souls freed by our means, which both day and night may praise, extol, & thank this divine Goodness.  
4. The third Motive. When we consider how great a Majesty, how infinite a Goodness, how great a benefactor we have so often and so grievously offended, we feel in ourselves a strong & working desire of repairing this dishonour done to that Majesty, and cancelling our own ingratitude, by the greatest honour we can invent to procure; and therefore we employ cheerfully our best good deeds in working the releasement of as many souls as we can, that by their perpetual glorifying God, a perfecter recompense may be made for the dishonour we have done him.  
5. The fourth Motive is drawn out of the precedent put together, in this manner. God whose excellency is so great, whose goodness so infinite, whose benefits so many fold, whom I am obliged to satisfy for so many and so great sins: this God, I say, taketh all that is done unto his brethren for his sake, as gratefully as if it were done unto himself; as Christ hath taught us in plain words, As long as you have done these things to any one of my Brethren, you have done them unto me. Matth. 25. How can I then hold myself from using any means, by which I may perform a thing as grateful to my dear Lord, as if he had endured the excessive torments of Purgatory, and I had released him? My Hart is hard, but I must confess that this consideration doth make it yield, and if there were no argument but this, this alone might convince all men.   

CHAP. VII. That, by offering our actions for the Souls in Purgatory, we purchase many great Commodities for ourselves, and sustain no Jncommodity.  
1. TO make this title good I will show, that by this Devotion we do not merit less but more. Secondly, that thus our actions are not less but more impetratory. Thirdly, that thus we do not less, but more satisfy for our sins. Fourthly, that thus we have great hope to escape either all, or part of the pains of Purgatory. Fiftly, that thus we do nothing against Charity towards ourselves; but that we should do against the perfection of this Charity, if we should not thus offer our actions for the souls in Purgatory. All these five points we will (by God's grace) endeavour to make clear in the next ensuing chapters, treating a part of every one of them in order in a peculiar chapter; and that all which hereafter we are to say, may be better understood, we will spend this present Chapter in declaring how the business doth pass, when we offer any works for the souls in Purgatory.  
2. It is therefore most diligently to be noted, as the ground of all we are to say, that our virtuous actions may have these three several proprietyes together. They may be meritorious, they may be impetratory, they may be satisfactory. They are meritorious when they are good works performed in the grace of God, having an eternal reward promised unto them. They are impetratory, for they do obtain (besides the crown of justice, which the just judge layeth up for them against the day of his coming. 2. Tim. 4) many other favours bestowed vpon them by the bountiful hand of our merciful father: As for example, the life of our friend; as David hoped to obtain, when he prayed and wept, and fasted a fast, & went in aside, and lay upon the ground. 2. Reg. 12. to beg the life of his son: Or the conversion of others, as the prayer made by S. Stephen did obtain of God the conversion of S. Paul. Act. 7. as S. Augustin teacheth; in fine, ask & you shall have. Luc. 11. Our good works also are satisfactory, either always (as many excellent Divines hold) or (as all hold) if they be works of any labour, pain, or difficulty, as fasting, Prayer, and Almsdeeds; yea what good works are there, which our corrupted nature feeleth not difficulty in? Let us see what foundation this ground of our discourse hath in holy Scripture.  
3. That our good works are meritorious, is expressly taught in the 6. of S. Matthew: and those good works 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 lose, if we do then publicly out of vanity; but if thou dost them in humble secrecy, Thy Father, who seethe thee in secret, will repay thee. And lest any man should think, that only great works should be rewarded, our Saviour in plain terms doth tell us, that he who giveth 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 judgement day to those, who shall have done such good works as these are, he will say: Come you blessed of my Father possess the kingdom prepared for you from the making of the world, for I was hungry, & you gave me to eat, thirsty and you gave me to drink. Matth. 25. Mark how God doth give them heaven for the doing of good works. Possess, saith he, the kingdom, for you gave me to eat, to drink etc. And somewhat before in the same Chapter: Because thou wert faithful over a few things I will place thee over many; enter into the joy of thy Lord. Mark this causal, because thou wert faithful. This is the cause for which Christ saith, he giveth heaven. Let Luther, let Caluin, let those who care for no good works, name what other cause they please.  
4. That our good Works are impetratory, that is, have virtue to move the liberality, goodness, & mercy of God, to bestow, in regard of them, the grant of many favours, when by prayer they are offered up for this end (for if they be not thus offered up, as they are joined and applied to this end by prayer, perhaps not any good works at all are impetratory, excepting only prayer itself; & not all prayer, but such as containeth some petition:) That, I say, good works are impetratory, when they are thus joined with prayer, is evidently proved out of that fast of David, who with the Prayer made for his son's life, joined also other works of penance, lying on the ground, fasting etc. For the child, saith he, whilst he did yet live, I did fast & weep, but now seeing he is dead, why should I fast? 2. Reg. 12.  
5. That our good works are satisfactory, that is, that they (performed and dignified by Grace granted through Christ his merits) have virtue to cancel out sin, and the pains due to sin, is most clear in Scripture; & Heretics (if loathness to make satisfaction for their sins did not blind them) cannot but see it. Almesdeeds free from death: and Almsdeeds it is, which purgeth sin, and maketh us find mercy, and life everlasting. Tob. 12. Almsdeeds free from sin, and from death, and they do not suffer the soul to go into darkness. Tob. 4. Water quencheth the burning fire, and Almsdeeds resist sin. Eccl. 3. In the eleaventh Chapter of S. Luke our Saviour speaking to the Scribes and Pharises saith, that they shall be condemned in the day of judgement; that the blood of all the Prophets slain 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 unclean men our Saviour at the very same time said: Nevertheless, for that which remaineth give Alms, and behold all things are made clean unto you, as sinful people as you are. Wherefore let my counsel please thee (it is the most excellent counsel of the Prophet Daniel) redeem thy sins with Almsdeeds, and thy iniquities with the works of mercy. Dan. 4.  
6. This being thus declared, it may easily be understood, how things do pass when we offer up any work for the souls in Purgatory. For first, the good work thus offered up is meritorious, and therefore we always merit by it: neither can we give this merit away, because reward is only due, & Scripture promiseth it to those only, who shall have done well; wherefore we lose not the least parcel of the merit of our good works, if we do them for the souls in Purgatory, yea we much increase it, as shall be showed. Secondly, the good work thus offered is impetratory, that is, it is apt to move God's mercy to grant that favour, for obtaining of which it is offered w●● as a happy death, peace among Christians, the long and happy life of our noble King, or such like things. Now the obtaining of all these requests is not the least hindered, but very much (as we shall show) furthered, though these works, which we do, be given to the souls in Purgatory, and offered up to God for the satisfaction of the pains due unto their sins not fully satisfied for. Thirdly and lastly, this good work, which we offer for the souls in Purgatory, is satisfactory, and according to this satisfactory virtue which it hath (& not as it is either meritorious or impetratory) we do commonly apply it to the souls in Purgatory, because the thing which these poor souls stand most in need of, is making satisfaction for their sins not fully satisfied for: which satisfaction we make in their behalf, as holy Job did in behalf of his sons, when he offered daily sacrifices for their sins. How this is not against Charity towards ourselves, shall be declared hereafter.   

CHAP. VIII. That by offering our actions for the Souls in Purgatory, we do not merit less, but more.  
1. THat we do not merit less, is evident out of the last Chapter: that we merit more than otherwise we should have done, if we had not applied these our actions to the souls in Purgatory, is taught by the Prince of Divines 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 own self. And it is certain out of holy Scripture, that Charity doth add an exceeding worth and value to our least actions; for only Charity it is, which maketh a cup of cold water given for Christ's sake, to be rewarded in the life to come. And only Charity it was, which made the poor widow's mite of greater price, than the richest gifts.  
2. Now than all meriting hath for reward some higher degree of celestial glory; which degree should not have been purchased without that meritorious work had been done: so that if there be two men, who before were of equal merits, & the one of them should but give a cup of cold water more for Christ's sake, than the other should give, this man for this so small a good work, should have a higher degree of glory then the other, and consequently he should see God for all eternity more perfectly, and be for ever more happy than the other. So that if we did truly love either God or ourselves, we should think all sufferings whatsoever, even 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 never so long a Purgatory for purchasing it, would not be so much as suffering a flea-bites to purchase the Empire of the whole world. It would make a man bless himself to see, how stark mad men are in neglecting such a good.  
3. To our purpose then, I say, that by applying our actions to the souls in Purgatory we do merit more, then if we had not applied them to this end; and not only more, but very much more: and therefore though we did sustain other many, and great inconveniences, yet they were all to be accounted as nothing in comparison of these inestimable treasures of merit, which by this devotion we purchase. The causes which make this act of so high merit, may be many, for as we have showed in the sixth chapter, this devotion may be a work of most singular Charity, most admirable Gratitude, most rare Contrition, most tender love towards our Lord & Saviour. But that which in a particular manner doth raise the worth of this action, is the most ardent charity, and pious mercy towards our Neighbour, which here is so resplendent, that it doth contain, and surpass all and every one of those works of mercy which our Saviour esteems so dearly, that unto them by name he shall give the eternal possession of heaven, when he shall come to judge. For he shall say unto those who stand at the right and: Come ye blessed of my Father and possess the kingdom prepared for you from the making of the world, for I was hungry and you gave me to eat, I was thirsty and you gave me to drink, a pilgrim and you entertained me, naked & you clothed me, sick and you did visit me, imprisoned and you came unto me. Matth. 25. This act, I say, both containeth, & surpasseth all those works put together. For who relieveth a soul in Purgatory, though he giveth not a piece of bread to the hungry, yet he giveth the food of life & bread of Angels to one, who was tormented worse than death with the hunger of it. He giveth not a cup of cold water to the thirsty, but he giveth the fountain of living water, which runneth into life everlasting, unto him, whose thirst of it was so intolerable, that no pain in the world can be compared to it. He doth not lodge a poor harbourless pilgrim in a barn for a night, but for the whole long day of eternity, he lodgeth in the heavenly mansions, a poor soul, which wandered from this her home ever since her creation. He giveth not a few cast-of rags to  the naked, but he giveth the marriage garment unto him, who for want of it was cast for a time into outward darkness. He doth not give a comfortable visit unto one who lieth sick of a burning fever; but him, who burneth with Purgatory flames, he carrieth to visit for ever God, and his Angels. In fine, he doth not go to the imprisoned to afford them some small 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 exaggerate the worth of all these things, which followeth in the above cited Scripture. For when the Blessed shall say: Lord when have we seen thee hungry, & fed thee? our Lord shall answer them: Verily I say unto you, as long as you have done any of these things to one of these my least brethren, you have done them unto me. O what reward shall be have of so liberal a majesty, who hath done so grateful a service, as the very freeing of Christ himself from Purgatory (if so he could be liable unto it) would be.  
5. The cause which may make the merit of this act to amount to an inconceptible greatness, is this, that those who are truly devoted to assist these souls, receive daily such copious showers of divine graces, that, if they be not very backward in corresponding unto them, they must needs go on daily increasing the treasures of their merits? For though many doubt, whether the souls whilst they remain 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 seems to be all reason that they should make in a general manner incessant prayer to Almighty God to bless 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 divine revelation, these words by a servant of God were heard to be uttered with the common voice of the souls 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 us, and lift us up towards the light of thy deity. (de indic. anim. circa finem.) Howsoever, no man can doubt, but when they come to heaven, they will both day & night, as efficaciously as they can recommend unto Almighty God the necessities of all those, who were so charitable unto them, as to obtain their delivery out of their horrible torments, and to purchase for them the light of God, whom to see one moment sooner, they know now what a good it is.  
6. What grateful hart then, can ever forget such a benefactor, especially when without any labour at all, yea with greatest pleasure & content, he can abundantly requite his charity. Ingratitude is a vice, & hath no place in heauen. More grateful therefore questionless will these souls be, most grateful will be all their friends, acquaintance, & kindred, their Angel-guardians, and Patrons, yea all the whole Court of heaven; seeing that there is that perfect charity amongst the Blessed, that every one of them is no less glad of his neighbours good, than he is of his own: & this action is incomparably more grateful unto them, in regard that the honour of the divine Majesty is much increased, and our Blessed Saviour so singularly pleased by it, that it is as acceptable unto him, as if he himself in person had been the party delivered from the pains of Purgatory, and brought to a more speedy fruition of eternal beatitude. O my dear brother, deprive not these poor souls, of this relief, thyself of these merits, the whole Court of heauen of this joy, Christ of this comfort, God of this honour.   

CHAP. IX. That our actions offered up for the souls in Purgatory, are not less, but more impetratory of other favours.  
1. FIRST I must entreat my Reader to call to mind that, which in the last Chapter but one hath been said concerning the impetratory virtue of our actions, which being applied to the souls in Purgatory according to their satisfactory virtue only, retain notwithstanding the self same virtue to impetrate, which they should have had, though they had not been thus applied 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 work which satisfieth for the sins of others, doth not become less apt to move the Goodness of God to the grant of any favour, for obtaining of which, this work may also be offered. Wherefore they are in an error, who think that they must cast all other devotions aside, and neither prey for themselves, nor for their friends, nor for their own private, or the public necessities, if they follow our advice in praying, fasting, giving alms, & offering up all their other good works for the souls in Purgatory; whereas all these things may be performed without the least hindrance to the obtaining of any thing they can request: for these works only, as they are satisfactory, may be applied for the relief of these souls, and as they are impetratory, they may be offered up for the obtaining of what we please.  
2. True it is, that sometyms the very thing, which we do desire, & petition in our prayers, is the relief of the souls in Purgatory, & we do actually crave, entreat, and beg for this; and unto this our so earnest request we do join other works of fasting, almesdeeds &c. to move the mercy of God to hear graciously this our petition; & then we need not wonder if our prayers, as they are impetratory, do not impetrate for us other favours, for we never 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 even as, when I pray for both the health of my Father and of my Mother, this prayer of mine is not so efficacious to obtain the health of my Father, as it would have been, if it had been made for that end only and no other: so I pray for other things, and also for the souls in Purgatory, this prayer of mine is not perhaps so efficacious to obtain those other things, as it would have been, if it had been made for those only, and for nothing else. I did say (perhaps) for there be many reasons (as we shall see presently) for which Prayer, thus made, becometh very efficacious for the obtaining those other requests, which I desire to have granted, & which perhaps may further the grant of them, far more than praying for them alone would do.  
3. But for the present, let us suppose that such a prayer is less effectual for obtaining of other things; yet this ought not to make men more backward to pray for the souls in Purgatory; for shall I never pray for my Mother, because by the same prayer I obtain some what less for my Father, than I should have 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 own spiritual advancement, the common good of the Church, and the like. Now perhaps all things well considered, there will scarce be found any one thing, which ought so dearly to be commended to our devotions as praying for the dead, in the which, among other things, 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 living because they not being able, as the living are, to help themselves, do more stand in need of the help of others. To the which we may add a worthy consideration of S. Denis, that famous disciple of S. Paul (de Eccl. Hier. c. 7. p. 5.) to wit, that when we pray for the living, our prayer many times, as it is impetratory, obtaineth nothing at all, because the thing we pray for is not convenient to be granted, or because (to use 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 never take place, for those who are departed in God's grace, as S. Augustine, in Enchir. c. 100 teacheth, deserved whilst they lived, that these helps of prayers might profit them after their death.  
4. Let us come now to the reasons for which (as I began to insinuate) our prayers are far more impetratory when we remember the dead in them, than 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 supereminent manner contain and surpass all the corporal deeds of mercy put together, as hath been demonstrated. Now, there is no more efficacious means to stir up the mercy and liberality of God towards us, than the exercise of works of mercy and liberality: For as our Saviour saith Math. 6. Blessed be the merciful, because they shall obtain mercy. And again, Marc. 4. In what measure you shall measure unto others, it shall be measured back to go again, (& 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 down, & running over they shall give into your bosom. Luc. 6. With what words could the largeness of this measure have been 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, then open his hands. His deeds will ever prove his saying true: Give, & it shall be given unto you, in the measure declared unto you, in this very place.  
5. And we may be the more confident of this particular act, because our Saviour taketh it as done unto himself; and therefore doubtless as those souls, which we have delivered, cannot but be most ready to further any just petition, which we shall make so our dear Lord, who counteth himself to be the person released, will never be wanting in the furtherance of whatsoever we shall piously desire. Now, to have his good word so sure on our side, must needs be of greater consequence for obtaining any reasonable favour, than any thing we can device. And as far as my capacity can reach, I cannot conceive in what manner we may more efficaciously compass the grant of all our most important requests, then by thus obliging (as I may say) Christ our Lord to speak in our behalf with that earnestness, which we may imagine those souls to use whom we have relieved.  
6. The R. F. Alexis de Salo writeth thus of himself, Part. 1. §. 2. One of my particular denotions is, whensoever I desire to obtain any favour for myself, or any other, to say some few prayers for the dead; and I assure you, I have experienced in myself & others, strange effects. Many have found and still do find wonderful favours in their journeys by offering the labour of that day's travel, or doing some other good work for the souls in Purgatory, so that in some places this is very commonly practised; and many such like devotions are of more admirable effect then men will easily believe.  
7. A further reason why our prayers, when we remember the souls of Purgatory in them, do become of far greater efficacy to obtain our requests, is this: Because (as hath been insinuated) this prayer, though of itself it hath not this greater efficacy, yet what it wanteth of itself, it procureth to be far more effectually performed by the help of those voices, which it winneth, among which the first place is to be given to the Word incarnate, whose words cannot but be heard: I did know, that thou dost always hear me, saith this our Lord Joan. 9 The voices also of Heaven's whole Court cannot but join with the Word, both because their affections are united with an inseparable true-lovers-knot, & because there is not one in heaven, who thinketh not himself to have particular interest in the furtherance of this cause; for all that Blessed mansion love the soul released, euen as they love their own souls, and therefore (as a grave Doctor saith) they all rejoice at the felicity of every one of their Brothers, as much as at their own. (Hugo l. 4. de anim. c. 15.) and consequently all and every one of them will be in a manner as forward to assist us, as those souls will be, who were released by our prayers. And who can express how ready these souls released, or relieved by us, are to help us in all occurences? Tell me now, what means can you invent more efficacious to make, in a manner, sure whatsoever you request?   

CHAP. X. That by offering our Actions for the Souls in Purgatory, we do not less, but more satisfy for our own Sins.  
1. NOw we come to that point, which only hath difficulty in this matter; for it may seem clear that when we give away to others the fruits of our own satisfaction, we cannot enjoy these fruits our selves, no more than we can pay our debts with the same money which we pay for the debts of our friends. This difficulty is very solidly answered by saying that, which is most true, to wit, that to pray for, and assist the souls 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 own souls that the loss of the fruit of our satisfactions is nothing to be valued in regard of the gain, which we purchase, as may appear by what hath been said before Cap. 8. nu. 2. A second, and sufficient answer might be, that this loss may fully be repaired by the gaining of Indulgences for ourselves. So though I cannot pay my own debts with the same money which I pay out for the debts of my friends, yet I may by favour, procure a releasement of my own debts, and so be as free from them, as if I had paid them with that money, which I liberally laid out to discharge my friend's debt. That such favours or Indulgences may be obtained, we will prove at large Chap. 14.  
2. But these two Answers being for the present let pass, I intent to make good the title of this Chapter, and to show that this devotion is a rare kind of satisfaction. For understanding of which it is much to be noted, that when we do any good work for the souls in Purgatory, for example when we fast or pray, or give alms for them, we have such a kind of act, as this is, I do offer this Fast, this Prayer, this Alms, for such a soul, or souls in Purgatory. The thing therefore which we give away, is only such a fast, prayer, or alms, and of the fruit of this work as it is satisfactory, we wholly deprive our selves, & consequently as it is satisfactory, it maketh no satisfaction for our sins, but only for their sins for whom we did offer it: yet that act, by which I, offering this Fast for another, deprive myself of the fruit thereof, redoundeth wholly to my profit: neither doth any part of it benefit any one, but myself. Now I affirm that with this act, by which with so great charity to God & my neighbour, I give away this fast, this alms, this prayer, I do both satisfy for my sins, and satisfy in no mean manner, but in a manner far more excellent than is ordinarily conceived.  
3. For first this is an act most meritorious, & consequently most satisfactory. For as the learned Vasquez teacheth 2. p. q. 94. dub. 5. n. 3. Every good work for the self same cause for which it doth deserve to be rewarded in heaven, deserveth also freedom from such impediments as may hinder the enjoying of this reward, such an impediment as the being in Purgatory would be. Moreover, the more that we by our good deeds do endear ourselves to the divine Majesty, the more we do recompense any former displeasure done unto him. Grateful services cannot but abolish old offences. Hence also Divines of prime note do aver, that all good acts are in the self same degree satisfactory, in which they are meritorious. So saith Victoria, Soto, Ledesma etc. Now, we have demonstrated that this act is in a very high degree meritorious, & therefore by consequence it must be in a very high degree satisfactory.  
4. But let us consider a little more this act by itself: First it cannot but be hard and laborious to corrupted nature to be willing to fast for another, pray for another, give alms for another: and if this be not very difficult, why do you hold back so much, seeing it may be so beneficial unto you: If you find no difficulty, because your Charity towards your neighbour is such, that with joy you can do all these things for his sake; this pious disposition of yours, doth not lessen, but increase the satisfactory virtue of this act. For as excellently S. Thomas, in suppl. q. 15. a. 1. The lessening of the pain which proceeds from the readiness of the will caused by Charity, doth not diminish, but increase the efficacy of our satisfaction.  
5. Again, this is an act of rare Charity towards God, whose glory we advance by thus procuring the increase of his honour done to him in heaven by the souls we release, and towards our Neighbour, to whom we procure the greatest good that may be. Now (as Konincke saith, de Sacram. disp. 10. the satisf. dub. 4.) Not a few, but all Divines do teach, that by an act of charity produced with never so much ease and delight, a man may satisfy for all the pains he hath deserved. The Scripture telleth us as much: Many sins are forgiven her, because she hath loved much. Luc. 7. Above all things having continual mutual charity among yourselves, because charity doth cover the multitude of sins. 1. Pet. 4. And if this be not enough, Charity doth cover all our sins. Prou. 10.  
6. Lastly this act is one of the chiefest deeds of mercy, surpassing all the works of corporal mercy put together, and therefore questionless it is an act most highly satisfactory: for if of all corporal Alms it be written, that they free from sin and death, and do not suffer the soul to go into darkness, Tob. 4. That they resist sin as water doth the burning fire. Eccl. 3. That if you give alms all shallbe clean unto you. Luc. 11. What shall we think of this spiritual alms, by which heaven is given, and purgatory pains forgiven to a poor soul, made of a most pitiful prisoner, a most glorious Saint. What a work of mercy is this? Of the works of mercy in general S. Thomas saith. 2.2. q. 3. a. 2. The works of spiritual mercy are so much more excellent than the works of corporal mercy, by how much the soul is more noble than the body. By this it appeareth that all those who exercise these works of charity & spiritual mercy frequently (as all do who do much for the souls in Purgatory) are so far from depriving themselves of all satisfaction, that as often as they give their satisfactory works away, they heap up great treasures of satisfaction: so that here that which the Scripture saith in the Proverbs, is perfectly verified: Some men divide to others their own riches, and become the richer thereby. Prou. 24.   

CHAP. XI. That by offering our Actions for the Souls in Purgatory, we have great hope of escaping either all, or a good part of Purgatory.  
1. THE proof of this title may be in part drawn out of the precedent chapters, for this act being so eminent if we regard merit, and so effectual if we regard impetration, may with good ground be thought partly to deserve as it is meritorious, partly to obtain by way of favour as it is impetratory, that our merciful Lord should deal more mildly, than the ordinary course of justice exacts, with all those who have both made a most noble kind of satisfaction for their own sins, and have with a most heroical charity, done many worthy actions to satisfy for the sins of others: neither be there wanting many convenient reasons to persuade us to have this honourable conceit of the divine goodness.  
2. The holy Scripture itself gives us good ground to build this opinion. Charity doth cover the multitude of sins. 1. Pet. 4. And yet more clearly: Charity doth cover all our sins. Prou. 10. And what Charity more eminent than this: Alms free from sin, and from death, and permit not the soul to go into darkness? Tob. 4. Give alms, and all shall be clean unto you. Luc. 11. Now if these prerogatives be to be granted to alms deeds, when they are plentiful (which I add because S. chrysostom saith, Non dare, sed copiosè dare, eleemosyna est: Not to give, but to give plentifully, is an almeesdeed) if I say almesdeeds be thus privileged, being a mere work of mercy corporal; what shall we think of this alms so incomparably surpassing all corporal works of mercy, for it relieveth a greater misery than any corporal necessity can be, and it bestoweth a gift no less than the possession of God himself? Shall such an alms permit the giver of it to go into darkness? Now this alms also will make all clear: for, He who giveth to the poor shall not want. Prou. 27. He shall not sustain this necessity the most grievous a poor soul can be in, because as holy David saith Psal. 40. Blessed is he who understandeth concerning the poor and needy, in the evil day our Lord will deliver him. He shall be delivered in that day which to others is so evil.  
3. And indeed how can we think otherwise, for be not these our Saviour's words: As long as you have done these things unto any one of my Brothers, you have done them unto me? Now if our Saviour taketh the delivery of the Souls of his brothers as gratefully as if his own soul had been freed from Purgatory; what shadow of likelihood is there, that he will not procure the delivery of him whom he acknowledgeth to have been his own deliverer? who of us can have the heart (and our hearts are hard enough) yet who of us can have the hart, to let him lie roasting in Purgatory flames, who hath freed us from this misery, especially if we could effect his releasement as easily as our Saviour can work ours, even without breach of the very rigour of justice, to wit, by offering in our behalf his superabundant satisfactions for the supply of such satisfaction as we stand in need of, that is, to bestow for his own sake a Plenary Indulgence upon us, which though it be a favour extraordinary, yet the motive to grant it beareth proportion with such a grant; and to him who hath showed so extraordinary charity, liberality, and mercy, it ought not to seem strange, if extraordinary charity, liberality, & mercy be showed by him whose bowels are made all of Charity, bounty, and compassion: for if in punishing God observeth this rule: By what things a man sinneth by the same also he is tormented. Sap. 11. As he hath done, so it shall be done unto him. He shall restore soul for soul, eye for eye. Levit. 29. May we not justly think, that in matter of favour he doth show greatest mercy to him, who hath showed greatest mercy to others? what other sense have those words, Matth. 5. Blessed be the merciful, for they shall obtain mercy? Wherefore, As he hath done, it shall be done unto him. As he hath offered his satisfactions for the releasement of the Souls of Christ's brothers, so Christ will offer up his superabundant satisfaction for the releasement of his Soul, Soul for Soul shall be repaid to him, ransom for ransom. As he hath freed others so he shall be freed himself.  
4. We must not here overslip in a cursory manner that euident text of Scripture, which doth almost demonstrate that which we have said, Give and it shallbe given unto you: but mark well in what measure. A good measure, a heaped measure, a measure pressed down, and running over, they shall give into your bosom. Luc. 6. The thing which we did give, was the fruits of our satisfactions for supply of our Brother's want, by which gift he was released. Wherefore that our Lord may return us equal measure, as great wants of ours must be supplied by the fruits of his superabundant satisfactions, but that this measure be a heaped up, a pressed down, and running over measure, we may expect to be in that over liberal manner, made partakers of Christ's satisfactions, that by them our debts being to the last farthing wholly discharged, we may pass without impediment to the reward of our charity.  
5. To all these so well grounded reasons we will add for a conclusion the certain assistance which infallibly in this our necessity will be afforded us, by all those whom we have either released or relieved, and not only all these happy souls, but also all, and every one of their blessed kindred, Angel-guardians, Patrons etc. will favour us in our death, to requite the favour by which we obliged them in our life: so that many of the Saints by their glorious intercessions, & some by offering up for us their superabundant satisfactions, will so prevail with the mercy of God, that we need not much fear, all helps being put together, to be long left forlorn in the flames of Purgatory.  
6. And lest perhaps this fear might have some little place left in any man's hart, it hath pleased the divine goodness by word of mouth to confirm all we have said. S. Gertrude was one of the most renowned Saints for virtue, and one of the most wonderful Saints for the miraculous favours which daily were done unto her, that the Church hath had. This blessed Saint (as Denis the Carthusian relateth) did with an admirable affection, give all, and every of her actions wholly unto the souls in Purgatory, not reserving for herself the least fruit of her satisfactions. Coming therefore to die she began not a little to be afflicted in mind for fear, lest that having many sins to satisfy for, and having left herself destitute of all her satisfactory works, she might be liable to grievous punishments. But Christ himself did vouchsafe to comfort her with these words: That thou mayst understand how grateful that charity of thine hath been unto me, which thou didst show towards the souls, I do even now forgive thee all those pains which thou shouldest have suffered. And I who for one have promised a hundredfold, will now show my liberality, and I will heap up glory upon thee.  
7. This comfort may they expect who have showed the like mercy towards the souls of their brethren: but those who have slighted this deuotion as superstitious, or fit only for old wives, may justly fear to have those dreadful words spoken unto them: Justice without mercy to him, who hath not done mercy. jac. 2.   

CHAP. XII. That it is not against charity to ourselves to offer our Actions for the souls in Purgatory but it is rather against it, not to offer them.  
1. THE common and the only objection which any Catholic can make against this liberality towards the souls in Purgatory is this: That though our prayers, or other good works, offered up to God for the souls in Purgatory, be equally, or rather more, both meritorious and impetratory then otherwise they would have been; yet it cannot be denied, but that they do not satisfy for our own sins: which seeing that they be many and great, the pains due unto them willbe excessive; and therefore if our Charity were well ordered, we would not so forget ourselves, as to leave ourselves in this manner deprived of those satisfactions, for want of which we shallbe liable to these torments which be so very terrible. This objection I have differred to this place, because now the answers unto it, out of that which hath been said, will be most clear.  
2. I answer then first, that though we did become liable to these & greater pains, yet they were not so much to be esteemed as a fleabyte for gaining of a kingdom, if by this our Charity towards the souls, we might increase (as we do most highly increase) the crown of our eternal glory. See Chap. 8. I answer secondly, that by the gaining of Indulgences we may prevent this pretended incommodity, as we shall prove at large in the 14. Chapter.  
3. Thirdly, I give this direct and clear answer, that though by the works we do for the souls, we do satisfy only for their, and not at all for our own sins; yet by that rare act of Charity, by which we give these works away unto them, we do satisfy in a most high degree, as hath been proved 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 have 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 ourselves, to help these souls 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 lose the merit of so rare a charity, and the loss of this merit is a loss of the perfecter sight of God for ever. If we love either God or ourselves, this will move us.   

CHAP. XIII. By what means we may help the souls in Purgatory.  
1. IF God hath done us the favour to soften our hearts, we shall not now desire any new motives, but rather seek by what means we may chief relieve these poor souls. 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 own souls, or satisfy for the souls of their neighbours, they must put themselves in the state of grace: for a dead member can neither help the body, of which it is a member, nor any body else. And S. Paul saith, 1. Cor. 13. Although I should distribute all my goods, although I should deliver up my body to burn, yet if I should not have charity, it profiteth nothing. This supposed.  
3. The ordinary means of relieving the dead be these: Prayer, fasting, & almesdeeds. As for prayer for the dead, it is a thing instituted by the Apostles themselves, as we proved in the first Chapter; and so esteemed by the holy Church, that at the end of every hour of divine office, she teacheth us to pray, that the souls of the faithful may rest in peace; for she would not have us pray at any hour, without remembering these afflicted souls in our Prayers. It would make one wonder to see, with what affection S. Austin in the two last Chapters of his ninth book of his Confessions, doth pray for the soul of his dead Mother: & not content with his own prayers, he doth earnestly crave and beg the prayers of all, in these fiery words. Inspire, O Lord, inspire into thy servants, that as many as shall read these things, may be mindful at thy Altar, of Monica thy servant, 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 dreadful Sacrifice of the Mass, for in this Sacrifice the selfsame Christ is offered in an unbloody manner upon the altar, who was offered in a bloody manner upon the cross. So saith S. Ambrose, in Hebr. 10. We offer always one and the same Sacrifice, and not one Lamb to morrow, and another to day, but always the same, one Christ is every where, here fully, and there fully. And again, l. 1. in Luc. c. 1. When we sacrifice, Christ is present, Christ is sacrificed. For as S. Austin saith l. 4. de Trin. c. 14. The flesh of our Sacrifice is made the body of our Priest. Wherefore that most ancient, and glorious Martyr S. Hippolytus in his Oration de Consummatione mundi, bringeth in our Saviour thus speaking unto our Priests: Come you who daily sacrifice my body, and my blood. And Christ saith this to all Priests; for as excellently S. chrysostom hom. 2. ïn 2. ad Tim. The sacred oblation what Priest soever offers it, is still the same: for men do not sacrifice this victim but Christ himself. Wherefore the victim which in this Sacrifice is offered being true Christ, & the self same Christ being chief Priest, which by his ministers and substitutes doth sanctify and offer this victim, can any one wonder, if all we Catholics, together with S. Cyril of Jerusalem (Cath. mystag. 5.) Do believe that the obsecration of that holy and dreadful Sacrifice, which is placed on the altar, is the greatest help for the souls, for which it is offered. See this place at large, for nothing can be spoken more Catholikly.  
5. The Sacrifices of the old Law were esteemed by the chief & only true believers of those times to have such virtue to relieve the dead, that when soldiers were slain in battle, they made a gathering of no less than twelve thousand drachmas of silver, and sent this money to Jerusalem, that sacrifice might be offered for the sins of the dead. 2. Machab. 12. What esteem then ought we to have of our Sacrifice? S. Austin l. 9 Confess. c. 3. deservedly praised his dead Mother in these words; She did not think how to have her body sumptuously buried, or embalmed, but she desired only that her memory might be made at God's Altar, at which she never omitted any one day of her life to be present, knowing that from thence is dispensed the holy host or Sacrifice, whereby is blotted out the guilt of the world. And this which she requested was fulfilled, when the Sacrifice of our price was offered for her, as S. Austin cap. 12. of the same Book, saith it was.  
6. This piety which so flourished in the primitive Church, ceaseth not in the prime parts of the world to flourish in these our days. No less than one thousand & seven hundred Masses, upon one and the self same day, were in Madrid celebrated at the funerals of Margaret, wife to Philip the third, King of Spain: and besides a thousand Masses which this Queen by her will gave order to have said for her Soul, the King of his liberality caused twenty thousand more to be said for her. Gasman. in vita Margar. Austriac. p. 3. c. 3. It is not very many years since the death of the Archduke Albertus' Prince of the Low-Countryes, whose most pious wife Isabella did procure for the relief of his soul forty thousand Masses, and for thirty days together she herself did hear 10. Masses daily for this her pious Lord and husband. P.F. jac. Curuoisier in Mansolaeo.  
7. As for fasting most remarkable is that which we read in the Scripture: That after the death of Saul & his sons, the men of jabes Galaad did take his dead body, and the dead bodies of his sons, and buried them in the wood of Jabes, and fasted seven days. 1. Reg. c. vlt. Under the name of fasts all other mortifications, and austerityes are comprehended, as disciplines, haircloth, lying on the ground etc. But because some men's silken ears cannot endure so hard language, as the naming of these things; and others under pretence of health will plead inability to perform such works, I will add some few acts of mortification, which no man, or woman can be too weak to exercise. For example, to debar themselves of some less necessary recreations, to abstain from some sweet morsels, for some small space to keep silence, not to see, not to hear such, and such curiosities. But one act of Virtue there is, which the weakest creature in the world may practise, and it is an act of so high worth, that the strongest man in the world can scarce practise a better. It is this: for Christ's sake to forgive all those, from your very hart, who have done any injury, or injuries unto you. This is not my doctrine, but the doctrine of S. Austin Serm. 41. de Sanctis, in these words: Those who desire to be delivered from this temporal purging fire, let them by continual prayers, and frequent fastings, & large alms, and especially by forgiving them who have offended against them, redeem their ordinary daily sins. This act which S. Austin doth so especially, above all other, commend, hath a better recommendation in the word of God, which doth in plain terms promise to this act a plenary Indulgence, a jubily, a full Remission of all sins in this large form of Grant: Forgive, and it shall be forgiven unto you. Luc. 6. And again: For if you forgive unto men their offences, your heavenly Father also will forgive your sins unto you. Matth. 6. This pardon you may gain for the souls in Purgatory. Hear then a memorable example to this purpose.  
8 The only son of an honourable Widow was murdered by a wicked fellow, who being for this his murder in danger of being apprehended by the Officers, had hid himself: but the officers, and the widow had intelligence where he lay. The Officers went to the place to take him, but the pious widow did, for God's sake, so truly pardon this greatest mischief which could have been done her, that she did not only certify the murderer of his danger, to the end he might fly away in time, but for this end did she furnish him also with money, and gave him the horse of her dead son, that he might escape the better. After this she retired herself to pray for her Son's soul, when behold her son all in glory appeared unto her, and told her that for so great Charity towards his murderer, God had already freed him from the fire of Purgatory, which for many years he should have suffered. Orosius fer. 6. post Cineres. Thus much for this point. We may also much relieve the souls in Purgatory by suffering for them such crosses as it shall please God to lay vpon us: as sickness, loss of goods, of friends, trouble of the mind, and all kind of afflictions, which are exceeding satisfactory, if we accept them willingly, or bear them patiently.  
6. A third kind of satisfaction most available to the souls in Purgatory, is to exercise Almsdeeds, which be most effectual to abolish all pain due to sin, & therefore most profitable to those poor souls, both when they are given to any sort of poor men, & most of all when they are given unto those, who are voluntarily poor, as all religious both men & women are: for they will be sure to pray devoutly for the dead. So that they receive a double benefit, both by the gift of the alms itself, which is a work highly satisfactory, and also by the prayers of those to whom the alms are given, who often are very great servants of almighty God, and their prayers most powerful with him. Hence is that excellent advice of S. Ambrose l. 1. de fide & resurrect. who exhorteth the Parents to bestow the portions which they intended to have giuen their children which now are dead, in almesdeeds for the relief of their souls. Excellent also is that Counsel which some give to rich men: They advice them as often as they hear a poor man knocking at their door, to imagine themselves to hear the voice of a poor soul in Purgatory begging for relief: and if they have any mercy in them, this imagination will stir them up to bestow some small alms both for the spiritual relief of the soul in Purgatory, and the corporal relief of their poor neighbour.  
10. How grateful to God and beneficial to the giver those alms are, which are bestowed upon the souls in Purgatory, or vpon others for their relief, will appear by a strange example, which I have read in several Authors, of one Eusebius Duke of Sardinia. This good duke was so devoted to the souls in Purgatory, that he bestowed all the tithes of his Dukedom in masses, Almesdeeds, and other pious works for their delivery; and moreover gave one of his best Cities (which was therefore called the City of God) with all the revenues thereof, to be employed for the same end. It happened that Ostorgius Duke of Sicily, being at wars with this Eusebius, surprised this City. The news whereof being brought to Eusebius he was so sensible of the loss, that he protested he had rather have lost half his Dukedom, and so with all speed drawing his men together (which were but a handful in regard of the enemy) marched boldly on to recover the same. In the way his Scouts discovered a great Army approaching with armour, horses, banners, all as white as snow; at which report the Duke was somewhat strooken, yet reflecting better on the matter, conceived hope of good from that joyful colour. Wherefore sending out four choice men to learn who they were, and what they intended; they were answered by four more of the white army coming to meet them, that they need not fear, for they were soldiers of the King of Heaven, friends to Eusebius, & Enemies to his Enemy. The Duke was much comforted with this answer and thereupon riding in person towards the army was presently met, and kindly saluted by some of them, who confirmed what had been said before, bidding him fear 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 near to the camp of Ostorgius, came presently to a parley, & gave him to understand that they were the soldiers of the King of Heaven sent to revenge the injust surprisal of that City belonging to their Master, and to put Eusebius again in possession, adding with all such threats, that Ostorgius was extremely terrified, & humbly demanded peace, promising all possible satisfaction. By this time Eusebius was come up, to whom Ostorgius readily offered to restore the double of what he had taken, and to make himself, and his people tributary unto him. These conditions being agreed upon, Eusebius applied himself to the white Army with such signs of gratitude as were fitting in that occasion, and then beginning to inquire more particularly what they were, had for answer, that they were all souls delivered by his pious liberality out of Purgatory: so that he had just cause of much content in what he had done, and of encouragement to proceed in those charitable works, by which doubtless many more souls would be delivered out of that place of punishment: & then taking a kind leave, they returned the same way they came. [Spec. Exempl. tit. Defuncti. exemplo 25. Pinellus de altera vita l. 1. c. 28. De Bonniers in Advocate. Animarum. c. 2. Histor. Sardiniae, & alij.]  
11. We need not doubt but Eusebius was unspeakably comforted in this strange occurrence, and must needs increase in devotion & liberality towards the souls, which he found by experience to be so mindful of paying, and overpaying their debts. And I pray God others who have bags of gold, and whole Lordships to cast away at Dice and Cards, and waste in bravery, and Epicurean feasting, may learn by this example, & by what hath been said before, rather to spend their riches hereafter with assurance of getting a hundred for one, then with mighty probability of losing thousands for nothing, and their own souls into the bargain. I wish also that wealthy Parents would give 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 upon a Daughter wedding to the world, than hundred 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 own Father, I believe they would make a scruple to be so close-handed in breeding their sons to learning & virtue, and so very prodigal in contributing to vain, and sometimes vicious courses. If God, & his Saints be so liberal, and loving to men; how ungrateful, and illnatured are those men, who deal so niggardly with God, and with the souls of Saints crying out for help in the fiery flames of Purgatory?   

CHAP. XIIII. Of Indulgences.  
1. AMongst the means of relieving the souls in Purgatory, one of the chiefest is, to gain such Indulgences for them as are so granted that they may be applied unto them. Now because either for want of instruction in this point (which is not so easily understood) or for dulness of belief in it, (because we, who are so bad, are hard to believe God should be so good) very many are lamentably negligent in the use of so great a treasure; I have thought convenient to handle briefly this point, which indeed is necessary to be declared, to solve the objection made in the 12. Chapter.  
2. For the perfect understanding of this matter, we must call to mind that, which hath been sufficiently proved before in the 2. Chapter, how that after any sin is forgiven, there doth commonly remain some guilt of pain due to so foul a crime. Well then, the grant of an indulgence is the grant of the remission of this pain remaining after the sin is forgiven, which grant is communicated unto us to supply graciously our want of due satisfaction by applying the superabundant satisfactions of Christ our Lord, which by his Vicar on earth are to this end applied unto us, by the performance commonly of some work enjoined us for gaining 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 have. Secondly, that there is a Vicar of Christ on earth, who hath lawful power to apply these superabundant satisfactions of Christ for the supply of any want of satisfaction, which we may be in. Thirdly, something also must be declared of the things, which by Christ's Vicar use to be enjoined, that those satisfactions of Christ may be applied in this manner unto us.  
4. First then, that the satisfactions of Christ are so superabundant that they may be a cause sufficient to supply any, though never so great want of satisfactions, is easily granted by all, and clear of itself, if we do but remember that the blood of Christ was the blood 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 Saviour shedding this his divinely-pretious blood, not by small drops, but pouring it forth by plentiful showers, did heap up an immense treasure of satisfactions, superabundantly sufficient to satisfy for any pains due to any sin, or sins whatsoever; for else our offences might have been greater than his satisfactions: there wanteth not therefore a cause even 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 lawful 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 up for us, and for us only, would be wholly unprofitable to us & merely superfluous. It would be like the treasure which that miserable wretch in S. Luke did keep lapped up in his handkerchief; or the talon which that other in S. Matthew hid in the ground. Now as the holy Scripture saith; A hidden wisdom, and an unseen treasure what profit is there in either of them? Eccl. 41.  
6. Wherefore, that this treasure may profit us, as it is superabundant, there must be left on earth power to dispense forth out of this superabundancy, as much as our necessities may require. Which being so, to whom should we think this power to have been given, rather than to him, to whom it was said Joan. 20. Feed my sheep: rather than to him to whom it was said Matth. 15. To thee I will give the keys of the Kingdom of Heaven. For it is all one to have the keys of heauen, and to have authority to remove the bar of the lock, which shutteth heaven door; such a bar as sin is, not fully satisfied for: I would know, I say, in whom we should put this power, if not in him? for to him the words following do clearly give this commission: Whatsoever thou shalt lose on earth shall be loosened also in Heaven. Mark that word, Whatsoever, that is, what thing soever it be which can bind a Soul, whether it be guilt of sin, or guilt of pain due to sin, if thou dost loosen this band on earth, it shallbe loosened in heaven. This was a promise, which doubtless Christ, who always made good his word, did perfectly keep.  
7. Out of this which we have said, this convincing argument may be taken. There is power left in the Church to forgive sin itself, which doth deserve the pains we speak of; therefore it is no wonder that there should be power to forgive the suffering of these pains. That there is power left to forgive sins the text of Scripture doth literally affirm. The Protestant if he standeth to the words of the Scripture hath not a word to say: He must fly to his own exposition of the Word; which exposition why should any man in prudence follow, rather than the exposition of the most learned, and most holy Fathers of the Primitive Church, who studied the Scriptures day & night, and may be fare more prudently thought to have understood them aright, than those who live in an age so fare from Christ, entangled with so many uncertain opinions, or rather certain errors?  
8. If the Protestants tell us, they were men, and might err, we will desire them to remember that they are also men, and at least as likely to err as they were. If the Protestant saith he followeth Scripture; the plain words of Scripture are clear against him in this point, which is a point fundamental concerning the forgiveness of sin, a thing wholly necessary to salvation. That the Fathers teach, Priests to have power of forgiving sin, I will show in a word. S. Chrysologus Serm. 84. writing upon those words, Whose sins you forgive shall be forgiven them, saith thus: Where be those men that affirm sins cannot be forgiven by men unto men? Peter doth forgive sins, and with all joy doth receive the penitent; & he embraceth this power granted by God unto all Priests. S. Leo the Great writeth thus Ep. 91. ad Theo. Christ jesus gave this power to the governors of the Church, that by the door of reconciliation they should admit them to the communion of the Sacraments being now purged. But what more clear than that of S. chrysostom, l. 3. de sacerd. initio? It was only lawful to the Priests of the Jews to cleanse, or (to speak more truly) not to cleanse, but to approve 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 unto them, I do not say to approve for cleansed, but throughly to cleanse the filth of the soul. Hear you see condemned, in as clear words as can be spoken, the error of the Protestants, who say that the power of our Priests is to declare our sins forgiven and not to forgive them: but S. chrysostom saith, that he doth not say this: I do not say, to approve for cleansed, but throughly to cleanse the filth of the soul. This being proved, let us proceed.  
9 If Christ's Vicar upon earth hath power to forgive the sins which did deserve eternal pain, & consequently to loosen the band of eternal pains, can it seem much that he should have power to loosen the bands of temporal pain with which the sinner is tied after his sins are remitted? The contrary surely would seem the greater wonder. Yet because (& so I come to declare the third point which I undertaken concerning the thing enjoined to be performed for the gaining of Indulgences) because, I say, all power given by Christ unto his Vicar, is well ordered, and granted for the edification, not for the destruction of the Church, this authority of dispensing the treasures of Christ's superabundant satisfactions was given so, that it might be dispensed forth, with prudent liberality, not poured out with lavishing prodigality. Wherefore all Protestants & Catholics are to understand, that our most esteemed Divines 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 work so little, that it cannot be a proportionable cause to grant this favour. As for example (& it is the example of S. Bonaventure, 4. dist. 20. q. 6.) to grant a great sinner a plenary Indulgence, for giving an Alms of three half pence.  
10. But it is exceedingly to be marked, that when the Pope granteth a great Indulgence, which may be obtained by doing of something, perhaps as small as giving an Alms of three half pence, the reason of the grant of this Indulgence is not merely that so little a good work should be performed: for then (as S. Bonaventure teacheth) it would be an imprudent, and an impossible grant; but the reason of the grant of such an Indulgence is the obtaining of some very great good, and a good so great (for this Bellarmine seemeth to require,) that the obtaining of it maketh more to God's glory, & is more grateful to him, than it would be to have our forgiven sins punished in Purgatory with due rigour of justice. For example such a good would be the conversion of Infidels, Extirpation of Heresies, constant Peace in the Church of God, the notable advancement of some great, or some necessary act of piety, faith, Religion, Charity etc. The obtaining of such goods as these, is the thing which moveth the Pope to grant these Indulgences, and to dispense forth the treasure committed unto 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 objected, that though the Pope doth piously and prudently to employ the treasure committed to his charge for obtaining of a greater good, yet it seemeth that he doth imprudently to use, for obtaining of it, such an unproportionable, & unfit means, as is to enjoin only the performance of a good work so little, to be done for this end; as for example, to enjoin only the saying of 5. Pater Nosters for obtaining so great a good as is the Conversion of Infidels, extirpation of Heresies etc. And therefore though the cause of this Grant be reasonable, yet the means applied seem most unreasonable. I answer, that the performance of so little a good work, as is the saying of five Pater Nosters, for obtaining the good for which the Indulgence is granted, may be a very effectual means for obtaining of so great a good. Which that I may show, let us but consider what doth daily happen, when the Pope granteth such an Indulgence as this is. The grant of this Indulgence is no sooner made known unto the Church, but presently you shall see all faithful people, by thousands, with one heart, and one soul, doing that which is necessary for gaining of this Indulgences: that is, by a true, entire, and hearty Confession and contrition putting themselves (if they fear 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) devoutly performing the good work enjoined them to be performed and performing it to the end, for which it was enjoined. Now, though this good work be but little, though it be but the saying of five Pater Nosters for the foresaid intention; yet when even so few prayers are said with one heart, and one soul, by so many thousands of thousands, as use (by the grant of so great an Indulgence exacting only the performance of so small a work) to be stirred up to the devout recital of these prayers, the quantity of all these prayers put together, amounteth to an immense sum, a sum so great, and made up by such an uniform devotion of so many faithful people, that it may in prudence be thought to be a means sufficient to effect the good intended.  
12. Hence it appeareth that the performance of a little thing may be an effectual means to obtain a great good, when by the exacting of a thing so small, every body is invited to do what is necessary to the perfect performance of it; whereas if they were invited by a small Indulgence, or by a great one which could not be gained but by some great good work, as fasting many days, saying many prayers etc. very few would be induced to gain this Indulgence. And so it may well happen, that Christ's Vicar can scarce use any means more effectual to obtain a good which maketh so much to God's glory & the benefit of his Church, then by granting some great Indulgence which may be gained, by doing some small good work for his intention. For it is very likely that a fare greater quantity of good works will be raised, whilst every one contributeth a little, then when almost every body layeth aside all care of doing any thing, because without he doth a great deal, he is never the nearer, for as much as concerneth the gaining of the Indulgence. We use to say, 'tis well for poor men that brass farthings go currently, for now every body comes easily off with a farthing, whereas their charity would hardly be great enough to part with a penny.  
13. All which we have said, hath fare less difficulty when an Indulgence is granted, to bring in public practice some important act of piety, or to hinder decay of some great devotion, especially of some virtue necessary to salvation, as Faith, Charity, Contrition etc. Because in this case not only all these things do make more to God's glory, than that ordinary severity of punishing by the pains of Purgatory; but it is easily understood how these so important things may effectually be procured by the performance of things but small in themselves, though great in their effects. For example, it is a thing most important, that all faithful people should profess union with their supreme Pastor, and also the decay of this union is much to be feared, by reason of the power of Heresy. Again this union may be effectually brought into great request by making sometimes in a year some public and solemn profession of it, which may be done by coming humbly to receive his benediction in some great festivity: therefore the Pope both may, & doth most piously and prudently in granting a great Indulgence for performing an act in itself so easy and little, as is to ask his benediction.  
14. In like manner true faith, without which it is impossible to please God, is lost by obstinately rejecting the authority of the Church, though in matters otherwise of no exceeding great consequence, therefore the maintaining of faith in all such matters, when there is danger of the loss of it, maketh very much to God's glory, and the good of souls. Now, the pious belief of these points so important may efficaciously be upholden, & brought into public practice and veneration, by the practice of some acts, which are most easily performed: for example sake, Prayer for the dead, veneration of Relics, gaining of Indulgences, are points of faith, which Heretics seek by all means to overthrew. Again, they may be efficaciously maintained in a continual; and most devout practice, if the Pope would grant some great Indulgence for making some frequent pious acts, which may revive these devotions, and keep the practice of them in daily use.  
15. Now, to stop in a word the mouths of Protestants, which are so wide open to cry down these Indulgences, I will only put them in mind of their own Doctrine. They say, A man is justified by faith only; in so much that if a man 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 justified, & not so much as liable to the least punishment for all his innumerable and enormous sins. Is any pardon, Indulgence, or jubily so easily obtained, or so incredible as this? Do but believe (which will not pain your bones the least) & All, All, though it were a thousand times more, is wholly forgiven you; And sin as much to morrow, (if it be possible) as you have sinned in all the days of your life, and you shall not cease for all this to be justified, if you do not cease to believe, which (as they say) you cannot cease to do. Was there ever the like devise to make wide the straight gate of heaven? Whereas if you will obtain a Catholic Indulgence, First you must believe: but this is not all, as it is with Protestants: Secondly you must have true hope: Thirdly you must be in perfect Charity, and in the state of grace, and consequently you must have had true and hearty repentance of all your sins: you must have a firm purpose to forsake them; you must have made an entire and contrite confession of them; you must, if you have wronged any man, have made him due satisfaction; and after all this, you must do the thing which is required for obtaining of the Indulgence; which (though in some occasions it be little) yet many times it is the fast of three days, the visiting of Churches, the devout praying in them, the giving of Alms etc.  
16. And all this being duly performed, that which is wanting to the full satisfaction of the pain due to your forgiven sins, shallbe graciously supplied by the superabundant satisfactions of Christ our Lord, applied by his Vicar unto you to this end; So that, even after all this, no one sin is by the Indulgence forgiven you: for all Catholics teach, that all the Indulgences in the world cannot forgive the least mortal sin, no nor venial, as most affirm; but all that is forgiven by way of Indulgence is the pain to which the sinner was liable, even after his sin was forgiven him. And therefore if the sin remain still vnforgiuen, the pain due unto it cannot by any Indulgence be forgiven. And this is a great reason why so few do obtain a perfect plenary Indulgence of all that pain which they were liable unto, because there be but few who use due diligence to procure all their sins even venial to be fully forgiven them, and therefore they do not obtain the remission of the pain due to those sins which remain vnforgiuē, though they obtain the remission of the pain due to all which are forgiven them. The importance of this matter hath made me more to enlarge myself then I intended.   

CHAP. XV. Two other means of higher Perfection, by which we may relieve the Souls in Purgatory.  
1. THe first is, to offer up all our good actions, thoughts, words, and sufferings, desiring God to accept of them for the relief of such a Soul or Souls in Purgatory; to offer them up all, I say, as they are satisfactory, for so they do either only or chief profit them; and so we remain free to apply the same works, as they are impetratory for obtaining any thing we desire to pray for: yet I would not have this so understood, as though we were not in the first place to satisfy any obligation which perhaps we might have of employing some part of our works for other intentions. Neither would I advice any man to perform the pennances enjoined him in confession, for satisfaction of the sins of any other besides himself. But out of these or such like cases, I know not how we can better apply our actions, as they are satisfactory: for thus all our actions are not less but more meritorious, not less but more impetratory, not less but more satisfactory: Thus we may hope to escape all, or the greatest part of Purgatory pains. Wherefore it is not against charity towards ourselves to be thus liberal. All these things have been proved in the former chapters.  
2. A man would think it were not possible to proceed any further in this charitable devotion. But Charity is so witty in her inventions, that she hath found out a way to give more than she hath, or ever had in this life. You shall see this verified in a strange manner, and an unheard of example, which cannot be well understood, without we first let all know that whensoever any one dyeth in the Society of jesus, even the meanest Brother in the house, it is ordained by the Constitutions of the same Society, that all of that house, where the party deceaseth, who are Priests, are to say three Masses for his soul, & those who are not Priests three pair of beads, and throughout the whole Province (which many times consists of seven, or eight hundred persons) every Priest is to say two Masses, and each one of the rest two pair of beads for the same intention. And besides all these prayers every Priest of our Society throughout the whole world is obliged every week to say one Mass, and each one of those who are not Priests, one pair of beads for those of their Order deceased out of their particular Provinces; for if the deceased be of the same Province, than they are to say for them two a piece, as euen now hath been said. Hence it appeareth, that there dyeth not any one in the Society, for whom a very great multitude of Masses, and prayers are not said. Let us put a probable supposition: Suppose there be sixteen thousand persons in the Society, & that one half of this number be Priests, the rest either Students, Novices, or lay-Brothers: Let us also suppose, that taking one week with another, there die out of this number four a week. This supposed, it followeth that every one of these four shall have for his part alone, near two thousand Masses, and as many pair of beads said for his soul, out of the Province where he died, besides those which are said for him in the House, and Province in which he died. This being so, hear now a rare act of Charity.  
3. Father Ferdinand Monroy of the Society of jesus, a man of rare sanctity, when he came to die, knowing, and in that hour lively apprehending, what Comfort he might take in the multitude of Masses, & prayers which he knew should after his death be said for his soul, according to the rule of his Order, was notwithstanding so inflamed with ardent charity towards the souls of his, & Christ's brethren suffering in Purgatory, that he bequeathed unto them by Will & Testament all the Masses, and other prayers, which after his departure should be offered up for his soul; and so departed this life either directly towards heaven (as is most probable) or a welcome guest to the souls in Purgatory. (Euseb. Nierembergicus tract. de Purgatorio.) Can charity proceed any further? Let then the imitation of this example be a second means for them whose charity burns so much hotter than Purgatory. If a third means of relieving these souls, perfecter than this could be found, yet all that could be done, ought not to seem too much, seeing it is done for Christ's sake, for his brethren, for souls so esteemed by him, that what is done for them, he taketh it as done unto himself.  
4. If any demand whether these two devotions may be securely practised by all kind of men, what quality soever they be of? I answer that they may, with great profit of their own, and their neighbour's souls, and advancement of God's glory, if for more caution this condition be added: As far as it is suitable to God's holy will, and maketh to the greatest increase of his glory, I offer up, for the relief of the souls in Purgatory, the whole satisfactory virtue of whatsoever good I shall do, or evil I shall suffer, all the time of my whole life, and all the prayers & other good works whatsoever which shallbe performed for me after my death; so far I say, as this shallbe most pleasing to God. For what danger can there be in this Act? Can that be any way subject to be done amiss, which is wholly subjected to the divine will? Two extremes might be dangerous in that which concerns devotion for the souls in Purgatory: The first, by showing them too little charity: the second, by forgetting wel-ordered Charity towards ourselves, and our neighbours here on earth. As for the first, this charity cannot be to little, because we do for the souls as great a part of our actions as God would have us, for we offer them all, so far as is most agreeable to his holy will: & as for the second we forget not to reserve as great a part of our works for ourselves, and our neighbours on earth, as God would have us; for we give away no more than best pleaseth him, and maketh most to his greatest honour. So that I cannot discover the least shadow of danger in practising these devotions in the manner above said, for would any man do more for himself, or less for these poor souls, than God would have him?  
5. The Reverend Father Eusebius Nierembergicus, in a Treatise be wrote of Purgatory, did handle this point so well, that two worthy Doctors and Professors of Divinity at Lions in France, diligently examining the force of his reasons, were so convinced thereby, that both of them, together with divers of their scholars gave all the satisfactions of their whole life to the souls in Purgatory. (Libel. de modo se citò ditandi.) This devotion in fine hath been practised by many great seruants of God, highly recommended for their piety by most grave Authors; and God did reward S. Gertrude for it in that liberal manner before mentioned: and if it be ●●sed with the caution now spoken of, no man can suspect it, neither can there be any want of devotion in adding a condition so pious.   

CHAP XVI. To what Souls in Purgatory we are chief to apply our satisfactory works.  
1. I know not how to begin this Chapter better, then by answering an objection which some speculative witty may chance to stumble at. Alas, will some say, what good, will all my poor works do, when they come to be shared among so many thousand souls as be in Purgatory? They willbe like a little loaf of bread amongst a great multitude of beggars, which if it be equally cut, every one will scarce receive a crumb. These men seem to suppose themselves the only men in the world who show charity to the souls in Purgatory. For if there be others (and many others) who by God's grace are no less charitable and liberal than they, it is not hard to understand how by the help of many, many may be helped. That which Thomas, or William doth contribute towards the maintenance of a whole army, will not afford every Soldier a farthing; and yet because others in great multitudes contribute as well as they, whole armies are easily maintained in a flourishing estate. So whilst many devout souls relieve these helpless souls many helpless souls are relieved.  
2. And indeed we have great reason to show charity to all: For first the law of Nature cryeth out unto us: All things that you would men should do to you, do you also to them. Matth. 7. Secondly, the written Law in plain terms saith: Love thy neighbour as thyself. Thirdly, our Saviour addeth a strange force also to this Precept: This is my precept, that you love one an other as I have loved you. joan. 15. Now how he loved us, all his life, and most of all his blessed death doth testify. Fourthly, all souls are so esteemed by Christ, that he taketh that Charity, which is showed to the least of them as kindly as if it were done to himself in person. In fine the virtue of Mercy calls upon us to assist all who are in extreme necessity, as these poor souls are. These be forcible reasons moving us to assist all that be in Purgatory.  
3. Yet it is in no case to be misliked, but it is rather a most recommendable devotion to pray for some souls in particular, and in the first place for those, to which, besides those general reasons now alleged for all, we may have some peculiar obligation. For some we may be bound to pray by our own oath, promise, compact, rule etc. For others by the virtue of Piety, as our Parents, spiritual Fathers, kindred, friends, and acquaintance etc. For some again out of gratitude, as our benefactors spiritual & temporal etc. These reasons be more particular, and therefore they ought to prevail more with us, than those other general reasons, for which we are to pray for all men, because the general reasons make as much for these as for any others, and besides they have also their particular reasons.  
4. But when we know not such particular reasons as these are, yet it willbe piously done, to pray for some souls in particular, though in a manner more general: for example, for that soul whose delivery maketh most to God's glory, whose relief, or releasement the glorious Virgin Marry most desires, for those who were most devoted to her, for those who be in greatest necessity, most of all forlorn etc. For those who are so near their delivery, that by our small devotions they may be perfectly set free, and consequently immediately glorify God, pray for us etc. In fine here every man may do what is most suitable to his private devotion, which notwithstanding is best, when it is ordered by the most perfect rule of God's greater glory.   

CHAP. XVII. The perfect practice of all contained in this Book.  
1. Whosoever to God's glory, the good of his own soul, and relief of those in Purgatory, desireth to put in practise all which hath been treated of in this book; must first above all things have a care to put and keep himself in state of grace, for if he hath not the grace and charity of God, though he should distribute all his substance to the poor, or all his works to the souls in Purgatory, it would profit him, and them nothing at all.  
2. Secondly, he must not slubber over this devotion in a careless manner, giving his works away, and little marking why, or what he gives: but he must take some short time to consider the Motives set down in this Treatise, and must ponder each motive by itself, until his will be stirred up effectually to afford all relief he is able to the distressed souls. Neither is this any long business, because even the reading attentively these motives, is sufficient to move any heart to help such helpless souls: and this is the thing we desire, for we little regard the being moved to a soft and tender compassion, which God knows is often very fruitless, and soon vanisheth away.  
3. Wherefore that all may perform this with little or no difficulty, we will set down in plain and full words the manner of making perfectly all those acts, which in any part of this Treatise have been recommended. But let no man think unless he would make a meditation of this matter (as he may do with great fruit in the space of half an hour) that we would have him make all these acts at one time, but rather that he exercise now one, now another, more or fewer according to his leisure and devotion: yet it willbe 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 excessive is the bitterness of those pains which these afflicted souls 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 poor soul be, which for a long space is condemned to remain in this pitiful state! Wherefore, O my Soul, afford these souls of thy Brethren all help thou canst: Pray for them, exercise acts of penance for them; procure the holy Sacrifice of Mass may be offered for them; give alms that they may be prayed for: relieve them by all Indulgences which may be gained for them; let all thy satisfactory actions and sufferings of thy whole life be offered up for them, so far as it is suitable to God's holy will; & so far as it maketh to his greater glory bequeath unto them all the good works which after thy departure out of this life shallbe done for thee. O Lord accept of this my most hearty oblation, made in behalf of my distressed Brethren.  
5. The second Act, answerable to the sixth Chapter n. 2. O my God how great is thy Excellency, Worth, and Perfection ● All honour and glory is due unto thee. I poor creature know not how more perfectly to procure thy divine Majesty to be praised, honoured, and glorified, then by doing all I am able, to deliver some soul or souls, which being released by my means from Purgatory, may honour, praise and glorify thy sacred Majesty in the highest manner. Wherefore O my Soul, to this end afford these souls 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 sixth Chapter nu. 3. O most merciful, liberal, & good God, how many, & how great benefits, hast thou with unspeakable love heaped vpon me! How shall I be able to requite this thy bounty, mercy and goodness! I poor Creature know not how more perfectly to procure thy divine Majesty etc. all as followeth in the second Act.  
7. The fourth Act, answerable to the sixth Chapter n. 4. How many & how enormous have been the sins, by which I have dishonoured thee my good God Thee, O infinite Excellency! thou O immense Goodness! I poor Creature know not how more perfectly to procure thy divine Majesty etc. as before, in the second Act.  
8. The fifth Act, answerable to the sixth Chapter also, nu. 5. O my dear jesus, thou lovest the souls of my Brethren so dear, that whatsoever for thy sake is done unto them, thou accountest done unto thyself. Wherefore O my Soul to this end afford the souls of thy Brethren etc. as before in the first Act.  
9 It is very good to renew these Acts often, and to make every morning, some one of these oblations: for this is a devotion, by which we may purchase many great commodities, and suffer no discommodity; by which our works may become more meritorious, our prayers more impetratory, our actions more higly satisfactory; and finally by which we may have great hope, to escape either all, or at least a great part of Purgatory.  
10. Neither is there any danger of violating Charity due to our selves by the practice of this devotion; but we may rather offend against charity by making slight of a devotion, which might have been so beneficial to us. For it is clear we can lose nothing, & must needs gain much: much for ourselves, much for our neighbour, & much for the glory of Almighty God: to whom be all praise & glory for ever and ever. Amen.    

A TABLE Of the Chapters of this Book.  

Chap. I. PVrgatory proved by all kind of sacred Authority. pag. 7.  
Chap. II. Purgatory proved by Reason, grounded in Scripture. pag. 21.  
Chap. III. The first Motive to pray for the Souls in Purgatory, which is, the greatness of the sensible pains they suffer. pag. 32.  
Chap. IU. The second Motive, drawn from the intolerable pains the souls suffer, by being banished from the fight of God. pag. 44.  
Chap. V The third Motive taken from the long time that these pains do endure. pag. 53.  
Chap. VI That for the love we bear to God, we ought to be much moved to help the Souls in Purgatory. pag 64.  
Chap. VII. That by offering our Actions for the Souls in Purgatory, we purchase many great Commodities for ourselves, & sustain no Incommodity. pag 68  
Chap. VIII. That by offering our Actions for the souls in Purgatory, we do not merit less, but more. p 77.  
Chap. IX. That our Actions offered up for the souls in Purgatory, are not less, but more impetratory of other favours. pag. 86.  
Chap. X. That by offering our Actions for the Souls in Purgatory, we do not less, but more satisfy for our own sins. pag. 96.  
Chap. XI. That by offering our Actions for the Souls in Purgatory we have great hope of escaping either all, or a good part of Purgatory. pag. 104.  
Chap. XII. That it is not against Charity to ourselves, to offer our Actions for the Souls in Purgatory, but it is rather against it not to offer them. pag. 112.  
Chap. XIII. By what means we may help the Souls in Purgatory. pag. 115.  
Chap. XIV. Of Jndulgences. pa. 132.  
Chap. XV. Two other means of higher Perfection, by which we may relieve the Souls in Purgatory. pag. 153.  
Chap. XVI. To what Souls in Purgatory we are chief to apply our satisfactory works. pag. 161.  
Chap. XVII. The perfect practice of all conteynd in this Books. pag. 166.   
FINIS.   

THREE AND THIRTY most godly & devout Prayers or Salutations, to be recited in honour of the Sacred Life & Passion of our Blessed Saviour sweet jesus, for faithful Souls departed: After each whereof, must be said the Psalm, Miserere.  
The Preamble, or Introduction.  
O Most sweet Lord jesus most merciful pardoner of our sins, and Saviour of our souls, we humbly beseech thee, by all the mercies that ever thou hast showed to sinners from the first instant of thy birth unto this present hour, that thou wilt not refuse the prayers of us poor sinners for this Soul (or these Souls) but be pleased to deliver them from all pain, & grant them eternal rest, through thy bottonles mercy, for that to save us thou didst assume our poor humanity.  

THE I. PRAYER.  
WE salute thee Eternal word and wisdom of the Father & beseech thee, by that infinite charity which drew thee from the bosom of thy eternal Father to choose the pure immaculate Virgin to be thy mother, as also through that admirable work thou wroughtest in her sacred womb, when thou didst  thy Glorious Divinity with our base flesh, and in that sort becamest our brother, and didst give thy glorious mother unto us for an Advocate and mother, for which cause we humbly have recourse unto her, hoping what our own merits cannot obtain, to impetrate by her; confident whereof we convert ourselves to thee, o sweet Mother of mercy, and by that inestimable treasure which was enclosed in thy Virginal womb which neither heaven nor earth could contain: O daughter of the eternal Father, mother of the son, and spouse of the holy Ghost, we beseech thee that thou wilt vouchsafe by thy intercession to open unto us the same divine treasure, and beseech thy beloved son, that through the love he bore thee, he will receive our petitions for this Soul, (or these Souls) and forgive them in whatsoever they have offended, and by his holy birth, by which he hath broken Adam's chains, willbe pleased to unloose these poor Souls from the chains of their sins. Miserere mei Deus etc.   

THE II. PRAYER.  
WE salute thee O most sweet Lord jesus, fountain of mercy, and bright Mirror of all virtue, & beseech thee through the extreme poverty and other afflictions that thou didst endure in thy holy birth and tender infancy, as also by thy great humility, penance, fasting, watching, praying, and other austerities, that thou didst living here upon earth for the space of 33. years & by thy painful footsteps going barefoot and bare head, through the hunger & thirst cold and heat, labour & weariness, & the other miseries thou suffered'st every hour and moment during thy life for our salvation, & that immense charity whereby thou didst offer all those thy sufferings to thy celestial Father for the satisfaction of our sins, that thou wilt mercifully pardon these Souls all the offences they have committed against thee in pride, vainglory, covetousness, sensuality vain cares of temporal things & vanities, & impure thoughts words and actions, through the merits of all thy sufferances & labours, and most holy life and conversation. Miserere.   

THE III. PRAYER.  
WE salute thee, o Eternal comfort & sweet solace of our souls, and beseech thee by that infinite love & mercy thou hast aways showed to sinners, so immense that no understanding is able to comprehend it; by that love which made thee who art an incomprehensible treasure to permit thyself to be sold for thirty pence; & by that infinite charity wherewith thou didst give thyself in the divine Sacrament to thy Apostles under the species of bread and wine, & to us all as a pledge of our salvation; through this thy liberality we beseech thee o bread of Angels and Saviour of souls, the giver and the gift, that thou wilt mercifully pardon these Souls all the offences they have committed against thee by unworthy receiving of this holy Sacrament without due contrition, right confession, and entire satisfaction, forgive them o Lord through thy infinite mercy. Miserere.   

THE iv PRAYER.  
WE salute thee o bread of Angels and comforter of sorrowful hearts, & beseech thee by thy profound humility with which thou didst bow down thy knees at thy disciples feet & washed them, as also through that holy Sermon thou didst make unto them; and the sorrowful words thou spakest, saying, My soul is sorrowful unto death; until now you have not prayed; pray, for whatsoever you shall ask the Father in my name, he will give it you: O loving Lord, through this thy promise we beseech thy blessed Father, through thee his only dear beloved son, that he will remember the great anxiety thy sacred humanity did endure when it beheld all those intolerable torments & death it was to undergo, & by the bitter anguish thereof we beseech him and thy sacred self mercifully to pardon these Souls all they have offended in vain solace, and admit them into thy eternal glory. Miserere.   

THE V PRAYER.  
WE salute thee o most merciful Lord jesus, sweet shepherd of our Souls, who for our redemption hast drunk the chalice of thy bitter passion, & beseech thee by that painful agony which thou didst willingly endure when kneeling and prostrate on the ground thou didst pray three several times to thy celestial Father saying, Father if it be possible let this Chalice pass from me, yet not my will but thine be done; at which time thou didst sweat water & blood, through the bitterness of thy anguish, and an Angel came from heaven to comfort thee saying, Arise, go forward courageously, you shall appease your Father's wrath, you shall break Adam's bands & redeem mankind; after which thou goest to thy Disciples & finding them a sleep saidst, do you sleep now? Arise let us go, for he that betrayeth me is at hand: O dear Lord, through that thy willing resignation to suffer death, to fulfil the will of thy heavenly Father, and through thy dolorous agony and bloody sweat we beseech thee mercifuly to pardon these poor souls all the offences they have committed against thy divine pleasure or the Obedience of their Superiors, and through thy holy & fervent prayer, receive our humble prayers, and petitions for them. Miserere.   

THE VI PRAYER.  
WE salute thee o most sweet Lord jesus, & beseech thee by that inflamed charity wherewith thou didst go to meet the traitor judas, ask him & the rest whom they sought, & they answering jesus of Nazareth, thou answeredst I am he, through the power of which words they all fell two several times down to the ground; after which giving them power to rise thou didst meekly receive the kiss of the traitor judas, saying to him, Friend whereto art thou come, dost thou betray the son of man with a kiss? We thank thee, O most sweet Saviour for all these mercies, and beseech thee through the merits of them to forgive these souls whatsoever they have offended in detraction, murmuration, unprofitable friendship, or any other offences, & beseech thee by that infinite love and charity wherewith thou didst desire to have pardoned judas, that thou wilt have mercy upon these poor Souls, and pardon them all the sins they have committed against thee. Miserere.   

THE VII. PRAYER.  
WE salute thee o most sweet Lord jesus, and represent unto thee that Patience, wherewith thou didst suffer thyself to be furiously apprehended by the wicked jews, who seized upon thee as thou hadst been some thief, or wicked malefactor, and bound thy sacred hands so cruelly behind thee, that the blood sprung forth of thy nails; then wert thou forsaken of all thy friends and left in the cruel hands of those impious and most inhuman slaves, who pulling & haling thee gave thee many cruel buffets, spurns and blows, and in that manner led thee unto the house of Annas the high Priest, who imperiously examining thee of thy Disciples and doctrine, thou answeredst, I have taught openly in the temple whither all the people resort, and in secret I have said nothing, why askest thou me, ask those that heard me; for which one of the servants that stood by gave thee so cruel a blow on the race that thy teeth loosened in thy head saying; answerest thou the high Priest so? Others spurned thee, strooke thee on the neck and spit upon that divine face which celestial spirits are never satisfied to behold: O dearest Lord jesus, we render infinite thanks to thy immense charity for all these thy sufferings, and humbly beseech thee by them, & by those merciful eyes wherewith thou didst behold S. Peter, that thou wilt with the same eye of pity, look upon these souls, & lose them from all their chains, and forgive them all their sins, through the manifold torments thou didst endure that night. Miserere.   

THE VIII. PRAYER.  
WE salute thee o most sweet Saviour, sole comfort of sinners, and represent unto thee how furiously those cruel Tigers led thee bound to Cayphas, before whom thou stoodst like a meek Lamb and heardest the false witness they brought against thee; How thou goest about to seduce the people, and taughest them false doctrine; That thou saidst thou couldst destroy the temple, & in three days readify it: Then Cayphas adjured thee by the living God, to tell him if thou wert Christ the son of the living God, unto whom thou answeredst, thou sayest that I am; Whereupon he rend his , and said, He hath blasphemed, what need we any more witnesses; at which they all cried out, he is worthy of death, and furiously running upon thee unmeasurably spit in thy face, buffeted and beat thee cruelly, striking thee on thy holy neck, and face, and head, blindfolding thee, and giving thee cruel blows, and saying in derision and scorn, Prophecy o Christ who it is that stroke thee: for all which sufferances, pains & most in human injuries we render thee infinite thanks, O most sweet Lord jesus, and humbly beseech thee by the merits of them, to forgive these souls if at any time they have detracted, and through all thy torments pardon them whatsoever they have committed against thee. Miserere.   

THE IX. PRAYER.  
WE salute thee o sweet jesus almighty power & in comprehensible wisdom of God, & represent unto thee how these raging dogs led thee furiously unto Pilate, demanding the sentence of death against thee, he then sent thee to Herod who greatly rejoiced at thy coming, hoping to have seen some miracle wrought by thee, but thou didst not answer him one word, but stoodst like a mild lamb holding thy peace, which Herode seeing he caused thee to be mocked, scorned, and clothed in a white garment like a fool, setting in derision a crown vpon thy head and spiting in thy face, striking thee and saying. All hail king of Israel: After which he sent thee back to Pilate saying, he thought he had sent him a wise 〈…〉 saw he was a very fool O sweet Saviour how many 〈◊〉 did they to thee by the way casting stones and filth at thee! O eternal wisdom of the Father how art thou derided, how art thou defiled and injured! O dearest Lord we render infinite thanks to thee for all these thy contumelies, scorns, & injuries, and humbly beseech thee by them to pardon these souls all their unthankefulnese, for thy bitter passion, and all want of charity towards their neighbour. Miserere.   

THE X. PRAYER.  
WE salute thee o most sweet Lord jesus eternal God & true man, and represent unto thee the great humility wherewith thou stoodst before Pilate, meek and silent, ready to suffer all shame and confusion, outrages & injuries they could do against thee: Pilate said unto thee what hast thou done that all the world is thus offended against thee; as also many other questions he asked thee, unto which thou didst not answer any thing; then Pilate said, he found no cause of death in thee; but they all cried and exclaimed against thee, saying, Thou wert a breaker of the law, & called'st thyself the son of God; unto whom thou answeredst, Thou hast said that I am, for this cause came I into the world, that I should give testimony of the truth; after which Pilate said again to the jews, I find no cause of death in this man; but they with furious clamours said He is worthy of death; Pilate then answered, I will correct him and dismiss him. O good jesus, o son of the living God, o sovereign king of glory we render thee infinite thanks for all these thy sufferings, and humbly beseech thee by them to pardon these poor Souls all the offences they have committed against thee, through false, bitter, angry, or vain words. Miserere.   

THE XI. PRAYER.  
WE salute thee o most sweet Lord jesus, and represent unto thee thy shameful uncloathing, when the cruel soldiers with furious haste pulled off thy garments, & thou meekly helpedst them, it being thy desire to suffer for us; who having striped thee naked bound thee to a Pillar with such unhuman cruelty that thy blood gushed forth at thy nails, and they scourged thee so barbarously with whips wherein were Iron hooks, laying stripe upon stripe, and wound upon wound, that they rent & tore thy sacred body all over, and left not so much as one whole piece of skin upon thee; then they unbound thee & turning thy breast forward, bound thy hands over thy head, and scourged thee again so cruelly on that side, that all thy sacred flesh being rend off, thy bones and bowels were discovered; then they unloosed thee from the Pillar, and in that lamentable manner allover wounded and embrued with thy blood they put an old purple robe in scorn vpon thee: O dearest Lord I render thee infinite thanks for all these thy sufferings and intolerable shame & torments, and humbly beseech thee by all the merits of them, and of thy sacred wounds, and all the drops of thy most precious blood that thou wilt have mercy on these poor Souls, and pardon all their sins & offences which they have committed against thee. Miserere.   

THE XII. PRAYER.  
WE salute thee o most sweet jesus sovereign king of Angels, and shining crown of the Saints, and represent unto thee how those cruel miscreats after they had so inhumanly scourged thee, set upon thy sacred head a Crown of sharp and pricking thorns, which they strooke with cruel blows into thy head, and kneeling down before thee in scorn, saluted thee saying, All hail king of the jews; after which they pulled of the Crown of thorns and set it on again with intolerable torments to thee, spitting on thy divine face which was all over imbrued with blood, swelled, disfigured, and deformed, giving thee cruel buffets, scorning and deriding thee; O dearest Lord jesus, O most merciful Father and Saviour, we represent unto thee, all these pains, and do give thee infinite thanks for all these thy sufferings and those most cruel torments thou enduredst in thy sacred head, most humbly beseeching thee by them mercifully to pardon these poor souls all they have offended by their head, either in hearing, seeing, speaking, eating, drinking, or vain attyring of their heads, or by evil using the three powers of their soul; forgive it then sweet Lord through thy infinite mercy. Miserere.   

THE XIII. PRAYER  
WE salute thee o most sweet jesus eternal king of glory and represent unto thee the intolerable shame, and torment thou didst endure when Pilate led thee out to the people, wearing the crown of thorns and purple garment, & said, Behold the man, and the cursed multitude seeing thee so miserably disfigured, wounded, rend, and torn, had no compassion on thee, but most unhumanly cried out, take him a way, take him a way, crucify him, crucify him: O dearest Lord we render infinite thanks to thee for these thy cruel torments, shame, and ignominies, and beseech thee to present now thyself with them and all thy other merits unto thy heavenly Father for these souls, for their eternal reconciliation, and  them with thy merits, and so present them to him, as a fruit of thy better passion. Miserere.   

THE XIV. PRAYER.  
WE salute thee o most sweet Lord jesus, God of infinite Power and Majesty, and represent unto thee how Pilate going to his judgement seat, caused thee to be brought again before him (where thou stoodst humbly with declined head & eyes) & said to the jews, I have corrected him, will you that I dismiss him, but they all cried out crucify him, crucify him: then Pilate said, Will you that I dismiss Barrabas, and crucify jesus? they all cried out, yes, let him be crucified for he hath deserved the shameful death of the Cross; then Pilate washed his hands and said, I am innocent of the blood of this just man; but they all cried out, let his blood be upon us and upon our Children. O dearest Saviour, O fountain of all goodness, O Father of mercy and God of all consolation, we call upon thee with all our hearts, and with our soul, powers, forces, and affections, most humbly beseeching thee, that thou wilt vouchsafe to let thy precious blood, come as truly upon these poor souls to the forgiveness & remission of all their sins, as it hath done upon the jews to their eternal condemnation. Then Pilate gave the sentence of death against jesus: O dearest Saviour through this sentence of death, which thou receivedst with so great humility, we humbly beseech thee mercifully to pardon these poor Souls, in whatsoever they have offended by any evil or rash iudgment of their neighbour either in thought, word, or deed. Miserere.   

THE XV. PRAYER.  
WE salute thee o most sweet jesus, most meek bearer of our infirmities, and offer unto thee that great charity wherewith thou didst embrace the heavy Cross that the cruel jews laid upon thy wounded shoulders, the weight whereof caused thee to bow down even to the ground, being so faint that thou couldst scarce go or draw thy breath, in which pitiful plight thou wert dragged forward by the jews, who often strooke thee on thy sacred head, and cast stones & filth at thee: O dearest Lord through the heavy burden of the Cross which thou so willingly cariedst for our sins, we beseech thee that thou wilt deliver these Souls from all their pains, & through the great wound that the heavy Cross made in thy wounded shoulder, we beseech thee to comfort them in the same holy wound; and by thy painful footsteps, forgive them their sinful footsteps, & lead them into thy eternal glory; and through the sorrow of thy blessed Mother & compassion thou hadst of her, pardon these poor Souls whatsoever they have offended by omission of their duty toward their parents either corporal or spiritual. Miserere.   

THE XVI. PRAYER.  
WE salute thee o most sweet Lord jesus Christ who cloathest the lilies & flowers with colours and beauty, and represent unto thee thy painful unclothing, when before so many and so great a multitude of people they so furiously pulled of thy garments, which stuck so fast to thy wounds that with the force of pulling them off they tore off also thy skin and flesh, with most intolerable pain and torment to thee, who stoodst in that miserable plight all over wounded rent & torn naked & trembling with cold and shame in the view of all the world, pouring from all parts of thy sacred body streams of most precious blood. O most sweet jesus, never did Bridegroom go to the chamber of his spouse with so great a love as thou goest towards the Cross: O dearest Saviour never did Prince go to receive his Crown more willingly than thou wentest to the cross, whereon those impious vile miscreants most furiously cast thee, & thou most willing didst stretch forth thy holy body upon it, suffering them most inhumanly to stretch forth, and to nail thy right Hand thereunto, with a rough and boystorous nail. O sovereign Lord and sweet Redeemer we tender infinite thanks to thy goodness, for all these thy cruel pains and torments, and beseech thee by them all to forgive these poor Souls, all they have offended through pride of , or any other offence or sin. Miserere.   

THE XVII. PRAYER.  
WE salute thee o most sweet jesus, dear Father of our souls, and present to thee that furious cruelty wherewith those barbarous wretches drew thy other Hand with a cord unto the hole they had made in the Cross, in such sort that thy bones were disjointed, thy wounds rend wider, and all thy veins and sinews broken, and then they nailed that hand unto the Cross as they had done the other. O dearest Lord we render thee infinite thanks for that intolerable torment thou didst endure in that cruel nailing of thy Hands unto the cross, and beseech thee by it & by the sacred wounds of them that thou wilt mercifully pardon these poor Souls all the sins and offences, which by their hands they have committed against thee. Miserere.   

THE XVIII. PRAYER.  
WE salute thee o most sweet Lord jesus, merciful Mediator between thy heavenly Father & us sinners, and represent to thee that cruelty wherewith the cursed jews stretched forth thy sacred legs so violently with a cord, that all thy veins & sinews were broken, and nailed thy holy feet unto the cross with great and boisterous nails, through thy great patience suffering them to do to thee whatsoever they would, as if thou hadst said, I lie here to the end I may accomplish my Father's will, and redeem mankind. O what great and excessive pain caused every stroke of the hammer unto thy hart, and also to the tender hart of thy blessed Mother! O dearest Saviour, we render thee infinite thanks for that most intolerable torment which thou didst endure in that dolorous nailing of thy sacred feet, and that immense love & charity wherewith thou didst suffer it, most humbly beseeching thee thereby to pardon these souls all they have committed against thee by sitting, or lying, sleeping, or waking, knowing or not knowing, or in what sort soever, through thy painful lying on the cross and extreme torments shame and ignominy. Miserere.   

THE XIX. PRAYER.  
O Most sweet Lord jesus we humbly salute thee, and represent unto thee that pitiful rearing up of the cross, whereby thy cruel enemies did miserably shake thy sacred body, using many clamours, opprobries and injurious despites against thee, letting the cross fall, after they had raised it, violently down into the hole they had made for it in the ground, through the force whereof all thy wounds were renewed and most cruelly rend and torn, out of which as from rivers, flowed forth thy precious blood in great abundance. O dearest Saviour with what infinite Charity didst thou hang there to make satisfaction for all sins past, present, and to come, for which we render thee immortal thanks and humbly beseech thee, to let one drop of that thy precious blood which thou didst then sheed, descend upon these Souls for a full satisfaction of all the sins they have committed in the whole course of their life. Miserere.   

THE XX. PRAYER.  
WE salute thee o most sweet Lord jesus who knowest the desires of our hearts before they be declared by words, and represent to thee that great charity wherewith hanging on the cross thou didst pray for thy enemies, saying, Father forgive them, for they know not what they do, which merciful prayer of thine was of such force that it converted many of them that were guilty of thy blood: O true comforter of all sorrowful hearts, we beseech thee through the merit of that thy Prayer, that thou wilt vouchsafe now to pray to thy heavenly Father, for these poor souls that they may be as fully pardoned of all their sins & offences, as those who were then received into grace through the merit of thy precious blood. Miserere.   

THE XXI. PRAYER.  
WE salute thee o sovereign Lord jesus sweet Father of mercy, and represent to thee how hanging between two thee us, the one whereof blasphemed thee, the other besought thee to be mindful of him when thou camest in thy kingdom, whom thou didst bountifully pardon and receive into thy mercy, in such sort as he was the first unto whom thou didst promise paradise, through which bottomless mercy we beseech thee, as also through the merits of thy precious blood which thou impartedst to the Thief, to let the same precious blood descend now upon these souls unto a full forgiveness of their sins, and through thy infinite mercy bring them into thy everlasting glory. Miserere.   

THE XXII. PRAYER.  
WE salute thee o most Blessed Lord jesus, sweet solace of the sorrowful, and offer unto thee all that internal suffering thou hadst, seeing thy dear Mother standing under the cross overwhelmed in a sea of deadly anguishes through love and compassion towards thee, whom thou didst commend to thy beloved Disciple S. john, which greatly renewed her grief and bitter sorrow for thy death; O dearest Lord through this love and care thou haddst of thy sweet Mother in thy torments, we humbly commend unto thy merciful goodness these souls, beseeching thee to deliver them for all pains and torments, through thy merits, and the merits of thy blessed Mother. Miserere.   

THE XXIII. PRAYER.  
WE salute thee o most sweet Lord jesus sovereign shepherd of thy holy Church, and faithful forgiver of sins, and offer unto thee that sorrowful Prayer thou madest unto thy heavenly Father when thou saidst, my God my God why hast thou forsaken me? he having left thy holy Humanity destitute of all help and comfort in those thy bitter angushes and torments, for all which we humbly thank thee, & beseech thee by them, and the merits of thy sacred Prayer, that thou wilt mercifully hear our humble prayers which we now present to thee for these poor souls & deliver them through thy infinite mercy and merits from all their pains & torments. Miserere.   

THE XXIV. PRAYER.  
WE salute thee o sweet jesus fountain of living waters, and represent unto thee, how thou saidst, I thirst, which thirst must needs be excessive great, for that there was not left one drop of blood in all thy whole body, but chief didst thou thirst for our salvation, for which we humbly thank thee, as also for the bitter gall & easel thou didst take, and the secret sorrow thou hadst, remembering that thy bitter death should be lost on so many souls, all which we humbly offer to thee o most sweet Saviour, and beseech thee that thou wilt let thy precious blood descend on these poor Souls to refresh them, and to deliver them from all their pains. Miserere.   

THE XXV. PRAYER.  
WE salute thee o most sweet jesus, inestimable treasure of the divine riches, and represent unto thee, how in the end of thy life thou called'st to mind all the holy works thou hadst done all thy life, and in one sum offeredst them all up to thy celestial Father, saying, It is consummate; we most humbly beseech thee to offer that inestimable treasure of thy merits which never diminisheth, unto thy heavenly Father for these Souls, and therewith pay all the debts of their sins, and all other they are charged with. Miserere.   

THE XXVI. PRAYER.  
WE salute thee o most sweet jesus, giver of life to all creatures and sovereign commander of life and death, and represent unto thee thy lamentable hanging upon the Cross all deformed with bleeding wounds, & a deadly paleness at the time of thy death, when casting down thy heauenly eyes which were dimmed with tears and began to break with the anguishs of death, and declining thy head which was compassed about with thorns, to show thy Obedience to thy heavenly Father and reconcile thy Church to him, thou rendredst thy sacred soul crying with a loud voice, Father into thy hands I commend my spirit. O crucified Lord as thou didst commend thy sweet spirit into thy Father's hands, so we commend these poor Souls into thine, beseeching thee to reconcile them unto thy heavenly Father, and offer thy precious blood and bitter death unto him for a full pardon and remission of all their sins. O Lamb of God that taketh away the sins of the world, we beseech thee through thy seven words which are full of mercy and mystery, that thou wilt mercifully pardon these poor souls whatsoever they have offended in the seven deadly sins, or any branch of them. Miserere.   

THE XXVII. PRAYER.  
WE salute thee o most sweet Lord jesus the vanquisher of death, descending with the banner of thy cross into hell: O how were those Prisoners which so many years with longing desires had expected thee comforted, when as they saw thee, and knew thee to be God and man, their Lord and redeemer, and that Adam said, I see here that hand that framed me: O dearest Saviour, we beseech thee through the joy those holy souls had when thou didst lead them out of that Infernal Prison, and by that unspeakable gladness thou hadst when thou beheldest the first happy fruit of thy death and passion, through all thy merits, that thou wilt lead forth these poor souls out of all captivity. Miserere.   

THE XXVIII. PRAYER.  
WE salute thee o most sweet Lord jesus fountain of love and mercy, and represent to thee how Longinus furiously opened thy side with a spear, which transpeirced even thy Sacred hart, of out which flowed both water and blood: O dearest Lord, we humbly thank thee for this most liberal effusion of thy precious blood, and humbly beseech thee by it, to receive these poor Souls into thy sacred wounds, and hart, and cleanse them with thy precious blood; and by the five wounds of thy hands, feet, and hart, & all the other sacred wounds of thy most precious body mercifully to pardon all their sins. Miserere.   

THE XXIX. PRAYER.  
WE salute thee o most sweet Lord jesus the innocent sacrificed Lamb, & represent unto thee how thy wounded body was taken down from the Cross, & laid in the lap of thy sorrowful Mother, from which cross thou wouldst not descend until thou haddst accomplished the world's redemption. O dearest Lord, through that thy infinite mercy, and all other merits of thy bitter passion, we humbly beseech thee to unloose these poor souls from all the chains wherewith they have bound themselves by their sins: & we humbly beseech thee also, O Sacred Mother of God, through the sorrow and tender compassion thou hadst to see the wounded body of thy dearest son lying dead in thy lap, that thou wilt offer his and thy merits for these poor Souls unto the eternal Father to obtain a full pardon & remission of all their sins. Miserere.   

THE XXX. PRAYER  
WE salute thee o most sweet Lord jesus, and offer unto thee thy holy burial, how after all thy labours and miseries, thou didst rest in thy grave; We humbly beseech thee, to give these soul's rest in the holy City of heaven, & forgive them who have so often times withdrawn their soul from thee, by the distraction of temporal things, and not suffered thee, their peaceful king, to rest in their hearts. Miserere.   

THE XXXI. PRAYER.  
WE salute thee o most sweet Lord jesus, the joy of Angels and salvation of men, and represent to thee thy glorious resurrection and joyful apparitions to thy holy Mother, & dear friends, through which we humbly beseech thee, O conqueror of death, that thou wilt with thy divine power show thyself to these poor Souls, & finish all their bitter pains. Miso.   

THE XXXII. PRAYER.  
WE salute thee o sovereign King of glory, and represent to thee thy Glorious Triumphant Ascension, and Assumption of those Souls which in Limbo so long time had expected their Redemption, most humbly beseeching thee sweet Saviour, that thou wilt be pleased, through thy infinite goodness; to lead these Souls into thy eternal glory, where for ever they may behold thy divine and heavenly face. O good jesus and dear Saviour we beseech thee by thy holy conversation, and painful passion, to pardon them all their sins and bring them into thy eternal rest, and fruition of thy glory. Miserere.   

THE XXXIII. PRAYER.  
WE salute thee o eternal increated Son of God, full of grace and mercy, the reward of all those that hope in thee, most humbly beseeching thee, mercifully to forgive us all our omissions of intention in these prayers, & let them not be, through our coldness, less meritorious to these poor Souls, but receive them according to the worthinese of the sacred mysteries mentioned therein, through that infinite love wherewith they were accomplished, and the worthiness of the person that wrought them, by all which we humbly beseech thee to deliver these poor souls from all pains and rejoice them with thy heavenly presence for all eternity. Miserere.   

The Conclusion.  
O Most sweet Lord jesus, sovereign Lord & life of our souls, we humbly beseech thee to incline thy ears to our prayers, & deliver these Souls (or this Soul) from all pains and admit them into thy eternal glory; Let thy precious blood, thy deep wounds, thy cruel torments, thy bitter passion, innocent death, thy Nobl● Soul, and the prayers and merits of thy sacred Mother, and all the holy Angels and Saintes▪ be unto them a full satisfaction for all their sins, negligences, and omissions; and suffer no● their Souls, whom thou hast redeemed with thy precious blood, any longer to be separated from thee. O Redeemer o● the world we humbly offer these prayers for them, to thy ttanspeirced Hart, beseeching thee to grant them the fruition of thy eternal Glory. Amen.   
FINIS.