§ 1. Of the fire of Purgatory, and paine of sense.

IT was a strange peice of nice­ness, that of the Grecians in the Councel of Florence, to boggle at the smoke and fire of Purga­tory, and yet withall to confess it, to be a darke and dreadful dungeon, an abysse of mere gri [...]f and torments; as if they would have been content, all other en­gines of cruelty should have place there, to play the executioners, so they might but have leave to banish fire, from having any thing to do, in the purgation of soules. The Latin Fathers laboured to Real fire in Purgatory. undeceive them in this point of folly, and sore gravelled them, with that text of the Apostle, 1 Cor. 3. He shall be saved, yet so as by fire, which cannot be meant of hell fire, as the Grecians under­stood it, because there is no sal­vation or redemption to be ex­pected, but well of the fire of [Page 6] Purgatory, which is designed only, for the purifying of saved soules. And though they thought fit afterwards to wave that con­troversie for peace sake, and not to press on to a definition; yet is it a doctrine very generally re­ceived, and taught by the holy Fathers, and Doctours of the Catholick Church, and very consonant to the dictates of the holy Ghost, in divine Scriptures, that there is a reall and corpore­all fire in Purgatory, and that the soules which depart this life, without first cancelling their many failings and imperfections, by satisfactory workes, are ne­cessarily plunged into merciless flames, which by little and little, eate away all that dross and im­purity, which till expiated, obstructs their entrance into heaven. Nor is it possible to my thinking to rayse any argument of substance, to discredite these purging flames, which will not also be levelled at the extinguish­ing [Page 7] of hell fire, which notwith­standing holy Writ assures u [...], to be prepared for the divill and his An­gels. Matth. 25. St. Augustin de civit. 21. 10. I am sure St. Austin finds the same difficulty, how the divels and mens souls can be tormented with fire; and gives the same so­lution to both, with a Why should we not say, that incorporeal spirits may Veris sed miris modis. be truly tormented with corporeal fire, though after a strange and wonderful manner? Must we presently re­nounce the Oracles of Gods Church, because we cannot fa­thom them with our narrow ca­pacity? the very fundamentals of our Faith would be shrewdly shaken, should we measure them by this preposterous rule, of a seeming demonstration to the contrary. Believe it, it is one of the first rudiments, but main principles of a Christian, to cap­tivate his understanding, and so re [...]ulate all his dictamens, that they be sure to run paralell with the sentiments of the Church. And this I take to be the [Page 8] case, when the question is started, about Purgatory fire, which I shall ever reckon, in the classe of those truths, which cannot be contradicted, without manifest temerity, as being the doctrine generally preached and taught all over Christendome.

You must then conceive Pur­gatory Purgatory described. to be a vast, darksome, and hideous Chaos, full of fire and flames, in which the soules are kept close prisoners, untill they have fully satisfied for all their misdemeanours, according to the estimate of divine justice. For God has made choice of this Element of fire, wherewith to punish soules, because it is the most active, piercing, sensible, and insupportable of all others. But that which quickens it in­deed, and gives it more life is this; that it acts as the instrument of Gods justice, who by his omni­potent power, elevates and rein­forces its activity as he pleases; and so makes it capable to act [Page 9] upon pure spirits. Do not then look only upon this fire, though in good earnest it be dreadfull enough of it self, but consider the arme that is reached out, and the hand that strikes, and the rigour of Gods infinite justice, who through this element of fire, vents his wrath, and powers out whole tempests of his most severe, and yet most just vengeance: So that the fire workes as much mischief (as I may say) to the soules, as God commands, and he com­mands as much as is due, and as much is due, as the sentence bears; a sentence irrevocably pronounced at the high Tribunal of the severe and rigorous justice, of an angry God, and whose an­ger is so prevalent, that the holy Scripture stiles it, a day of fury: Now you will easily believe, that Job, 20. 28. Esa. 13. 13. Thr. 1. 12. this fire is a most horrible punish­ment, in its own nature, but you may doe well, to reflect also on that which I have now suggested, that the fury of Almighty God [Page 10] is as it were the fire of this fire, and the heat of its heat; and that he serves himself of it as he pleases, by doubling [...]nd redoub­ling its sharpe pointed forces; for this is that which makes it the more grievous and insupportable to the soules, that are thus mise­rably confined and imprisoned.

They were not much out of It is a kind of hell. the way, that stiled Purgatory a transitory kind of hell, for that the principal paines of the dam­ned are to be found there, with this only difference, that in hell they are eternal, and in Purga­tory they are only transitory and fleeting, for otherwise it is proba­bly Suar. d. 45. Sect. 2. n: 14. S. Th. in 4. d. 21. q. 1. the very same fire, which burns both the holy soules & the damned spirits, & the pain of loss is in both places, the chief tor­ment, as I shall declare hereafter. Now does not your hair stand an end? does not your heart trem­ble, when you heare that the poore soules, in Purgatory are tor­mented with the same, or the [Page 11] like flames to those of the dam­ned? Can you hold from crying out, with the Prophet Isay, who c. 33. 14. can dwell with such devouring fire, and unquenchable ardours? Heavens! what a lamentable case is this? Those miserable soules, who of late when they were wedded to their bodies, were so nice and dainty forsooth, that they durst scarce venture to enjoy the com­fortable heat of a fire, but un­der the protection of their skreens and their fans, for feare of sully­ing their complexions, and if by chance, a sparke had been so rude, as to light upon them, or a little smoak, it was not to be endured: Those, for whom down it self was too hard, and even ready to break their bones, one single grain of misfortune, a stone but as big as a nutt, a rotten tooth, a sullen and malignant humour, stoln in­to the marrow of a bone, a cross word, an affront, an idle fancy, a meer dream, was enough to bury their whole felicity in a kind of [Page 12] hell. Alas! how will it fare with them when they shall see them­selves tied to unmercifull fire­brands, or imbodied as it were with flames of fire, surrounded with frightful darkness, broyled and consumed without intermissi­on, and perhaps condemned to the same fire, with which the di­vels are unspeakably tormented? When Saul found himself beset on all sides, and in the midst of his enemies, and saw, that he must either dye instantly, or fall into the hands of that base and ac­cursed crue. Oh let me rather die (cryed he) he will do me a fa­vour that will cut my throat, 1. reg. 31. that so I may not see my self butchered by such wicked hands; and trail'd away by them: death alass! is not the thing I appre­hend, but that a King as I am, should die like a slave, ah, is it that which gives me the fatal blow, and even breaks my very heart. O God! what a confusion, what a sensible heart-breaking will it [Page 13] be to these noble and generous soules, designed to eternall glory in the Kingdom of Heaven, when they shall see themselves con­demned to the same punishment, and devoured by the same impla­cable flames with those of the damned; and lodged in the very suburbs of hell. A Prince had ra­ther die a thousand deaths, then be condemned to live amongst base slaves in a gally, or be hang'd amongst fellons, for it is not the death so much, as the dishonour, that makes them to die indeed. And can you doubt whether the soules of the just have the same feelings, when they see themselves involved in the same misfortune, in the same place, and in the same flames of fire, with which the ac­cursed rable of damned spirits is eternally tormented? ah! they take it for so high a dishonour, that it may with reason be questi­oned, whether this unhappy place and condition grieves them [Page 14] not more then the fire it self. Plut. Sen. There was a time when they would have forced a young Ro­man Cavallier into the bottom of a darke and stinking pit; but his heart was so fill'd with indigna­tion at it, that he chose rather to dash out his braines against a doore threshold, and so to let out his blood, and his life together, then to enter into so noysome a place. What a tearing grief must it be to those vertuous soules, when they shall see themselves border upon the very confines of hell; and in that accursed fron­tire, and more then this, to be shut up close prisoners in that un­fortunate gulfe; and to be con­demned to suffer the same fire as the damned, though their punish­ment be neither so terrible, nor so lasting?

Good God! how the great Saints and Doctours astonish me, when they treate of this fire, and of the paine of sence as they tall it. For they peremptorily [Page 15] pronounce, that the fire that pur­ges those both happy and un­happy Soules surpasses all the torments, which are to be found in this miserable life of man, or are possible to be invented, for so far they go. Out of which assertion it cleerly follows, that the furious fits of the stone, feavour or raging gout, the tor­menting chollick, with all the horrible convulsions of the worst of diseases nay though you joyn racks, grid-Irons, boyling oyles, wild beasts, and a hundred hor­ses drawing several waies, and tearing one limb from another, with all the other hellish devices of the most barbarous and cruell Tyrants, all this does not reach to the least part of the mildest pains in Purgatory. For thus they discourse: the fire, and the pains of the other world are of another nature from those of this life, because God elevates them above their nature to be instru­ments of his severity. Now, say [Page 16] they, things of an inferior degree can never reach to the power of such things as are of a higher ranke; for example, the ayre let it be never so inflamed, unless it be converted into fire, can never be so hot as fire. Besides God bridles his rigour, in this world, but in the next he lets the reines loose, and punishes almost equally to the desert. And since those soules have preferred creatures before their Creatour, he seems to be put upon a necessity of pu­nishing them beyond the ordina­ry strength of creatures, and hence it is, that the fire of Purgatory burnes more, torments and afflicts more, then all the creatures of this life are able to doe. But is it Aug. in Ps. 37. S. Th. supp. q. 100. a 3. & in 4. d. 21. S. Greg. in 3. Ps. Penitent: S. Anselm. in Elucydario. really true; that the least pain in Purgatory exceeds the greatest here upon earth? O God! the very proposal makes me tremble for feare, and my very hart freeses into ice with astonishment. And yet who dare oppose * St. Aug. St. Thomas, St. Anselme, St. Gregory [Page 17] the great, &c. Is there any hope of carrying the negative assertion against such a stream of Doctours, who all maintain the affirmative, and bring so strong reasons for it? Have patience to heare them yet once more; sinne, say they, ex­ceeds all creatures in malice, and therefore let it be never so little, it must deserve a punish­ment exceeding all the pain that can proceed from creatures. A­gain, creatures here below do nothing above their natural reach and capacity, they act only with­in the sphere of their limited forces, whereas the fire that is designed to purify guilty soules, derives its vigour and force from God, Who being Almighty, and besides provoked to displeasure, makes it so active and so preva­lent, that there is nothing can be compared with it. And they adde unto all this a world of visions, and revelations, which seem to countenance the rigour of their position. What then will become [Page 18] of thee, poore idle soul, if the least pains in Purgatory surpasse the greatest in this world, what I say, will become of thee that art so tender, that a little smoak is able to draw tears from thy eyes?

But for thy comfort, there are Doctours in the Catholick church, that cannot away with so much severity, and namely St. Bonaventure, who is very peremp­tory S. Bona­vent. in 4 d. 20. in denying it. For what way is there (saies this holy Do­ctor) to verify so great a paradox, without wounding reason, and destroying the infinite mercy of the living God. I am easily per­swaded there are torments in Purgatory far exceeding any in this mortall life, this is most cer­tain, and it is but reasonable it should be so, but that the least there, should be more terrible then the most terrible in the world, cannot enter into my be­lief. May it not often fall out, that a man comes to dye, in a most eminent state of perfection, save only, that in his last agony, out [Page 19] of mere frailty, he commits a ve­nial sin, or carries along with him some relique of his former fail­ings, which might have been easily blotted out with a Pater noster, or wash'd away with a little holy water: for I suppose, it is some very small matter, now, what likelihood is there, I will not say, that the infinite mercy of God, but that the very rigour of his justice, though you conceive it to be never so severe, should in­flict so horrible a punishment up­on this holy soul, as not to be equalled by the greatest tor­ments in this life, and all this for some petty fault, scarse worth the speaking of? How! would you have God for a kind of trifle, to punish a soule full of grace and vertue, and so severely to punish her, as to exceed all the racks, cauldrons, furnaces, and other hellish inventions, which are scarce inflicted upon the most execrable criminals in the world? What do you make God to be! is he not a God of mercy in the [Page 20] other world as well as in this? He, says Tertullian, that is so sweet Tertul. Apol. and so good, that he darts the rayes of his mercies into the darkest abyss of hell, shall he be so extreamly rigorous in Purga­tory which is so full of Saints? That which a sigh would have blown away here, or a teare have drowned, it was so smal a mat­ter, will you have God to power out his whole wrath for it, and to punish it with such a propor­tion of sufferings, as cannot be paralleld by all the torments in this world? Have a care least by making God too severe, you say not that which clashes with his in­finite mercy. That nothing should remain unpunished, is no more then fitting, but that for a mere Peccadilio, or for some small rem­nant of a little penance, God should employ such tortures, is a most incredible paradox, and S. Bonaventure will not believe it, and are we not beholding to him for it? He confesses that the fire, [Page 21] the worme, and all the purging paine is of its nature far greater then the pains of this world, but that the least there should surpass the greatest here, he flatly denies; and I cannot think thou wilt need much entreaty to side with him. And thus much learned Suarez has prudently observed for thy Su. d. 40. 3, 4. purpose, that in truth the pains of Purgatory, and those of this life, are of quite different species's and can no more be compared toge­ther, then a flint with a Diamond, but that there may be so ma­ny flints put together as to exceed the worth of a Diamond, & so may the pains of this life be so multi­plied, as to surmount the least of those in Purgatory.

§ 2. Of the Worm and pain of loss.

BUt why do I entertain you so long, with the consideration of the fire and flames of Purgato­ry, as if it were the only or the greatest torment of the afflicted soules. Alas! there is a worme [Page 22] which knawes them yet more to the quick, then those murthering flames, which make but an out­ward assault. It is this worme alas! it is this worme, that plays the tyrant over those captive soules. The worme of hell shall never dye, Esai. 66. 24. Mar. 9. 44. but that of Purgatory shall dye indeed, but so long as it lives, it is not to be imagined how cruelly it bites. I know there are those among the learned, that believe, God has in store certain ravenous and devouring wormes, that shall incessantly prey upon the car­casses of the damned soules, and cause an endless martyrdome, by consuming them without ever yet consuming them. But as for Purgatory, where there are only naked soules, stript of their bo­dies, there are no corporeal wormes, but the worme, that knaws them, is a metaphorical worme, or a sharpe and sensible grief, and deep resentment, which utterly undoes those mise­rable soules, by piercing and [Page 23] transpiercing them, with the sharpe lances of a thousand and a thousand remorses.

But to give you in fine a more particular description of this un­satiable, Love and gri [...]f are knawing Wormes. and devouring Worm, which causes them so much mis­chief and vexation; Divines teach us, that it is either an He­roicall Act of Charity, or a vigo­rous Act of Contrition, or finally a Holy kind of Impatience, and supernatural Act of Hope, but such a one, as does so importune­ly and powerfully check them, that it is not to be expressed. You may fancy Charity to be a golden File, which goes filing, and still filing away the drosse of their imperfections, and as it were con­suming them without intermissi­on: Contrition to be a paire of hot biting Pincers, which doth so desperately pinch those poore Souls, that it is a kind of pity to God and his Angels to behold it: Hope retarded to be a kind of Rack, upon which those misera­ble [Page 24] Souls are so farr extended, and stretch't out with a desire that carries them to God, and so with­held by the impediment that lyes in themselves, that it must needs be an unmercifull Torment. They seem as it were to be drawn in pieces by Wilde-horses. Love draws, but pain withdraws, con­trition spurs them on, but their misfortune pulls them back; Hope gives them wings, but Justice clips them off, and through the vio­lence of these contrary Motions, these unfortunate Souls are in a most lamentable condition, and as the Holy Scripture expresses it, are knawn and torn in pieces, with Hungry, Devouring and tormen­ting Worms. It is not the fire, nor all the Brimstone and Tor­tures they endure, which mur­thers them alive, no, no, it is the domesticall cause of all these mis­chiefs, that racks their conscien­ces and is their cruelest Executi­oner. This, this is the greatest of their evills, for a Soul that has [Page 25] shak't off the fetters of flesh and blood, and is full of the love of God, no more disordered with unruly passions, nor blinded with the night of ignorance, sees clear­ly, the vast injury she has done her self, to have offe [...]ded so good a God, and to have deserved to be thus banish't out of his sight, and deprived of that Divine frui­tion. She sees how easily she might have flowne up straight to Heaven, at her first parting with her body, and what a trifle it was that impeded her. A moment lost of those inebriating joyes, seems to her now worthy to be re­deemed with an eternity of pains. Then reflecting with her self, that she was created only for God, and can not be truly satisfied, but by enjoying God, and that out of him all this goodly machine of the world, is no better then a di­rect Hell, and an abisse of evills, alas! what Worms? what Mar­tyrdomes, and what nipping Pin­cers, are such pinching thoughts [Page 26] as these? The fire is to her but as smoak, in comparison of this vex­ing remembrance of her own fol­lies, which betray'd her to this disgracefull and unavoidable mis­fortune. There was a King in an humour gave away his Crown and his whole Estate, for the pre­sent refreshment of a cup of cold water, but returning a little to himself, and soberly reflecting what he had done, had like to have run stark mad, to see the strange irreparable folly he had committed. To loose a year or two years, (to say no more) the beatificall vision, for a glasse of Water, for a handfull of Earth, for the love of a fading Beauty, for a little Ayre of worldly praise, a meer puff of Honour, ah! it is the Hell of Purgatory to a Soul that truely loves God, and frames a right conceipt of things. Jephte Judic. c. 11 &c. 18. could have died for grief when he saw that by his own rashnesse he was to loose his onely daughter, the light of his Eyes, the life of his [Page 27] Soul, and Soul of his life. And that poore youth, from whom they had stolne his gods, although they were meere Idols, yet did he take on most bitterly, and was be­come so disconsolate, there was no chiding him out of that hu­mour. What! said he have you rob'd me of my gods, and do you now question me, why I lament, as if he had not cause enough to grieve, who has lost his gods? And you may observe, it was not his fault that they were lost, and be­sides they were but gods of wood and stone, such as a skilfull Artist would have made farr better. The case here is different, for the Souls clearly see, they have lost God, through their own carelesness, and lost him for ten, twenty or perhaps thirty years, and this puts them out of the reach of all comfort. Tis true, here below we are not a­ble to taste the bitternesse of this wormwood, but those pure Souls who are in the grace of God, and full of light, and well grounded [Page 28] discourses, see so clearly the grossenesse and foulnesse of this errour, and taste so sensibly the gall and bitternesse thereof, that it is a more vexing pain to them, then that of the fire.

But you will say, it is but for a short time, that they are to be kept out of paradise. O God! this is enough to break their hearts, for in that short time you speak of, they could have exerci­sed a Million of most refined, he­roicall, and divine acts in Heaven and all this is lost. And if one act of vertue here on Earth, give so much glory to God, and so much joy to the whole Court of Heaven, what a losse is it, to have carelesly let slip the occasion of excercising a million of such acts in Heaven, which can never be recalled? I speak not for the merit, nor for the content there is in doing well, nor for the de­grees of glory which are lost, no, I touch not yet what concernes their interest, but I onely treat [Page 29] of the glory which they might have given to God, by their sig­nal services of Love and Adorati­on; all which pretious treasure is negligently cast away. When that Marc. 12. 42. Luc. 21. 2. good poore widow, cast her two brasse mites into the Treasury; Christ Jesus was as well pleased, as if she had cast in both her eyes, or as many Worlds; and when S^t. Martin cut his Cloak in two, to give one half of it to a needy beggar, our Blessed Saviour vouch­safed to cloath himself with that half garment, and turning to the Angels, who were about him in great numbers, and withall shew­ing them that livery of his ser­vant, behold said he, how noble this young Catechumen has atti­red me. If the Almighty Monark of the world, makes so great a rec­koning of one act of vertue, one small charity, what vexation will it breed in a Soule of the other World, to consider that other glo­rious soules, and perhaps some of her alliance, or acquaintance, are [Page 30] alredy daily spending themselves in acts of highest perfection, and that she has wilfully thrown away all this glory, which she might have given to Almighty God, and in place of acting so gloriously in the empireall Heaven, all resplen­dent with divine Fire, she is con­strained to lye parching and fry­ing in the flames of Purgatory, and undergoing a thousand in­consolable punishments.

Now if you lay on the back of Their incre­dible losse. this, the consideration of interest, good God! what a terrible grief will it be to holy Souls, to reflect on the losse of so many degrees of Grace and Glory, which they have foolishly and negligently cast away, for meere trifles, and with­out hope of recovery. One grain of Grace is certainly more worth then all the world, what a mise­ry then? what a grief, and what a confusion will it be, to have prodigally sold for nothing, so many grains, so many graces, and so many worlds of true happi­ness? [Page 31] Since I have lost my Empire cried Nero, there is no living for me. Could I but one day arrive to be King of Athens, [...]d a Gre­cian, I could be content to walk barefoot to the bottomlesse pit of hell, so great a valew do I set up­on swaying the Scepter but one day; and so pretious is the least grain of glory in my estimation. Now if these ambitious souls, have such feelings for a little transitory and worldly glory, what will they have, who breath nothing but the pure love of God, and know how to set a true value up­on glory, and celestial glory in those heavenly mansions? This in the opinion of learned Suarez: is a worm, the most sensible, and the most vexatious of all others, in that Church of patient sufferers.

But since these two Wormes, Whether Love or grief tor­ments most. Love and Griefe combine toge­ther, to martyrise those poore Soules, which of the two is the most grievous charity, or contri­tion? They have neither of them [Page 32] teeth to bite with, but they con­jure up such tempests of biting thoughts, in these unfortunate souls, as g [...]e them a world of af­flictions. Me thinks I hear them discourse in their turnes much af­ter this fashion. Love. O ungrate­full and disloyal Soul, hast thou so easily lost the sight of thy mer­cifull Redeemer? Grief. Dye for shame, unlucky Soul, and dye for Grief, for having so easily meri­ted, that God should thus banish thee, and punish thee in these base flames? Love? What hast thou got, by loosing so good a God, whom thou wert already to have possest and enjoyed? Grief, What hast thou got, but deadly heart-breakings, for having pre­ferred sin, before his infinite fa­vours? Love, In lieu of riding upon the wings of a Seraphin, and burning with Love, as they do in Heaven, miserable creature, thou art now to be lockt up under ground, in a furnace of Hellish Flames. Griefe. In lieu of cal­ling [Page 33] to minde, the benefits of this great God, thou art to be knawn to the very heart, with the sharpe teeth of an infamous Grief, and to pass so many whole dayes in sighs and sobs, and unprofitable lamentations. Love. So many lesser Souls, have taken their flight straight up into Heaven, and what dost thou stick there below, in those loathsome pits of Fire? Griefe. So many simple Idiots by leading innocent lives, are now in Glory, whil'st thou idle wretch, liest there melting in unquench­able flames Love. What a Mad­ness was it for thee, to cast away so many precious houres of seeing God, when one glimpse of that divine object is worth a million of worlds? Griefe. Could there be a greater folly, then for a slight pa­stime to offend so loving a Father, and put him upon a necessity of punishing thee here like a cri­minal, to weare of thy felonious and rebellious offences. Love What is become of so many degrees of [Page 34] Glory, so many exstatical acts, so many divine Canticles, which thou should'st have sung in Hea­ven, since thou art buried under ground, in a Sulphureous Laxe. Griefe. What is become of all thy cursed possessions, which now persecute thy Soul, with a fresh remembrance of thy sottish dis­loyalty? Love. Thou wert crea­ted for God, canst thou live with­out him, and without glassing thy selfe in that eternal Mirrour, and sparkling rayes of his divine Countenance. Griefe. Thou wert placed in the sublunary world to serve him, c [...]nst thou with­out bursting for spight, call to minde the life which thou hast lead, and is not the remem­brance of thy debauches more frightful to thee, then the very sight of Hell it self. Love. Who loves God, had rather sinke down into a thousand Hells, then loose him for a moment. Griefe. Who loves God, had rather eternally suffer all the torments of Hell, [Page 35] then lie one instant in the Hell of Hells, that is in the bosome of a mortal sin Thus violently do these two vertues of Love and Griefe, make their severall on sets, on this poor Soul, thus terribly do they bate her, one after ano­ther, thus cruelly do they lay her under the heavy press of unavoid­able reproaches.

This is not all, for divines The greater Saints the mo [...]e tor­mented with this worm. teach, and are very peremptory upon the matter, that the more a Soul loves God, and the greater Saint she is, the more sensible is she of the biting, of these un mer­ciful worms. And by the way, you are to note, that these holy Souls, do not suffer these afflicti­ons only to purge themselves, No, though there were no other mo­tive, but that of the Love of God, and a certain honesty well beco­ming their noble nature, though there were nothing to be got by it, yet would they not desist from exercising these generous and heroical acts, and from giving God [Page 36] a signal testimony of the dear af­fection of their Souls. In the mean time, this their honesty costs them dear, and these acts of cha­rity and contrition are extream painful. And since the sting of honour wounds deeper, pains sorer and goes more to the quick, then pain it self, hence it follows, that these holy Souls, whether for Love, or for justice sake, are up­on a most cruel rack, and so be­come an object of great commi­seration, and it cannot be expres­sed, how beholding they take themselves to those, that endea­vour to comfort them, and are mindful of their calamity. Now the reason, why divines believe, that the most perfect Soules are the most afflicted, with these vo­luntary kind of punishments, as I may tearm them, is, because they all actuate according to the utter­most Sphere and extent of their vertue, so that a Soul that has a greater proportion of Love, acts with more vigour, and plunges [Page 37] her self deeper in the profound abisse of Love, and in the Gall and bitterness of contrision, and as this proceeds out of meer love, notwithstanding their so sensible misfortune, they would not loose an ounce of it, so tender is their love to God, and so great the horrour they have of all that is displeasing in his sight. But of this more at large hereaft [...]r.

Now I must tell you plainly, all The great­ness of the pain of loss. that I have yet said, is in a manner nothing to what I am going to say. The Saints and Doctors of Gods Church, as I have already insinua­ted, unanimously agree, that the most grievous pain in Purgatory, is to be deprived for a time of the beatifical vision, and to be laid aside, and banisht as unworthy to contemplate the bright Sun of the divinity. This pain of loss, as they call it, is the pain of pains, it is the deepest pit of Purgatory, and the very bellows that blowes the coales there. This evil of the privation of the sight of God, is [Page 38] according to St. Thomas, of its own St. Th. in 4. d. 21. a. 1. nature far exceeding all the tem­poral punishments of this world, and thus he proves it. Will you know the full latitude of grief, and take an exact survey of all its dimensions, reflect with your self what the good is, it deprives us of, what the present evil we endure, what powerful instinct we have, to repossess that good which we have lost, what obligation we have thereunto both by Grace and Na­ture; and lastly what a violent application and vigour of Spirit we feel in our Souls, in the pur­suite of it. Now all this is ex­tream, in the evil we now treat of. For it is Gods precious sight which is lost, who is the consum­mation of all bliss, it is the very dregs of bitterness, those poore Souls drink down at large draughts, it is the only beautiful object, for which they were Cre­ated, and Redeemed, with the most precious blood of Christ, for which they breathed out so many [Page 39] sighs in this mortal life, and which they do so passionately pursue, when once delivered out of their bodies, that there is nothing to be compared to that holy ardour. No, I do not think, that an arrow shot from a bow, or an Eagle upon the wing, or the winde, or light­ning, or the Sun in his ful careere or flight it selfe flies away faster, I cannot believe that fire mounts up, or a stone sinks down to its center with more vehemency, nor that the Heavens can be swifter in their motions, then these vigo­rous Souls are in running, flying, and precipitating themselves into God, when alas! they find their wings clipt, and their whole flight so unluckily stopt, that no tongue is able to express the resentment they feel at it.

I know St. Bonaventure strives to St. Bonav. in 4. d. 20. a. 1. sweeten this Martirdome and will not have this privation, or pain of loss, to be so cruel as others make it, and in particular he maintains that it does not always exceede the greatest torments of [Page 40] this life. I will not take upon me the boldness, to make my selfe judge and umpire between St. Tho­mas and Saint Bonaventure, that is to say; between an Angel and a Seraphin, an angelical doctor and a Seraphical Doctor; in a word, between two famous oracles of Divinity, two glorious Suns placed in the several Spheres of their religious orders. But what re­medy! whether of the two shal we believe? The one assures us, that the privation of the sight of God, is a martyrdomes beyond all the Martyrdome, of this world, the o­ther tels us for a truth that it were certainly a most grievous torment but that it is somtimes so tempe­red and alleniated by other consi­derations, that it equals not the severest rigour of the Torments of this world. What? is there no means to reconcile these two hea­venly Doctors? May we not say, they have both reason on their sides, they have both won, and both lost the field, and whilst the [Page 41] one looks as it were to the North, & the other to the South, they both meet in the Meridian line of cha­rity, and rest securely in the bo­some of the same truth. St Tho­mas would say, that if you look up­on this privation, as it relates to God, the loss is incomparable, and he speaks the very truth; that the Soul has not a more violent instinct, then that which carries her to God, this is also an undoub­ted truth; that there cannot be a heavier loss, then that of God, and is not this also clear? That unless this greife be otherwise moderated, it is the most intoler­able of all others; this is as evi­dent as the rest: that you cannot deprive a Soul of a more lively object, and consequently that there is not the thing in this world whose absence is of its Nature so sensible, who can doubt of all this? certainly, if you state the case thus, and go no further, St. Thomas has clearly got the victory. Now let us hear St. Bonaventure. Who tels us [Page 42] that this evil of privation, being joyned with a most certaine hope of seeing God ere long, may be much lessened, that even in this world, we want the sight of God, and yet by reason of other diver­sions, are not so much concerned for it, that the holy Souls most contentedly submit themselves, to this piece of severity, and the more willingly they do it, the less are they burthened with sorrow: that many Saints out of pure cha­rity, and for the glory of God, have offered themselves to be thus eternally deprived of the sight of God, and have taken great plea­sure in it, with a world of other reasons, of which I shall treat in the next Survey, where I must [...] up the comforts, of the Souls in Purgatory. Has he not reason for all this, I pray you? Nay, have they not both reason for what they teach? Me thinks they do like those that look upon your pictures, which are drawn after the Italian fashion, by Mathema­tical [Page 43] projection, one looks upon them this way, and sees a faire Picture of St Michael, another that way, and sees St Laurence upon a Gridiron, represented to life, the one vowes, he sees an Angel, and he saies true, the other is ready to swear he sees a Martyr, and he is not mistaken; mean while they contest about it, and neither of them will forsake his Opinion, whil'st both are in the right, though they seem to wrong one another. Let us there­fore conclude, that in truth there is somthing in this pain of loss, which surpasses all that can be imagined in this world, but that God is pleased in some cases to mingle certaine Comfortable sweets with it, which take off much of the bitterness which the Souls would otherwise find in it.

§. 3. Other Considerations much aggrevating these Pains.

BUt that which adds new Life To loose God will­fully. and strength to these quick and piercing pains, is to see that they have not only willfully lost for ever so many degrees of glory, whereof the least is an inestimable treasure, but are also estranged from the sight of God, by their own carelesness and tepidity. To want the sight of God out of cha­rity, is to find a kind of Paradice in Hell, but to loose the sight of God by his own fault, though it be but for a moment, is a Hell in­deed to a Soul that loves. Na­turalists tell us of a little bird, th [...] is so far in love with the sun, that she lives no longer then she can behold it, and so lives but a few hours, for no sooner does the sun set, but the poor bird seeing no longer the living rayes of the sun, believing it to be really dead, dies also, as not being able to survive [Page 45] the sole object of his love. God is the Sun of our Souls, and there­fore these worthy Souls, seeing this Sun quite ecli [...]sed from their eyes, and overcast with the sable night of a suffering people, would doubtless die if they could, for God being the life of their life, having lost his life, how should they live? When the Blessed Virgin and St. Joseph had lost the sight of the little Infant Jesus, what Tongue can express the affliction of their Souls? He only knows who has tried it by experience, and whose eyes God hath opened, what it is to loose the sight of God and to loose it through his own fault, and to be as it were poin­ [...]d at, for a wretch that has lost [...] God.

I wept sayes holy David, and I Ps. 41. 4. wept night and day, when they would be still thus obrayding me, why David, where is thy God? the God for whom thou hadst so much love? Oh it is a dagger at my very Heart, and they kill me, [Page 46] when they aske me the question. Now this dagger is never from the hearts of those desolate, and languishing Souls. I will either die this day cried Caesar, or I will be the chief in Rome, for what likelihood is there that Caesar should live, and not be Caesar! live, and not live in the quality, which is due to his birth and cou­rage? Oh how often does this thought assault & persecute these holy Souls, alas! how easily could I have purchased a million of de­grees of essential Glory, and got Laurels upon Laurels, Crowns upon Crowns, and Trophees with­out number, and unfortunate wretch as I am, I have lost all this eternally, for meer sloath, for want of a little striving for it, am I not worthy to undergo the pains I suffer, though they were a thou­sand times more rigourous and intollerable. I do not wonder that Divines affirme this Heart-breaking to be far worse, then the privation of the sight of God, for [Page 47] to this they can find some ease and comfort, but the other is al­together inconsolable, since it is purely through their own faults.

You may imagine all the ver­tues All the vertues charge them with reproaches. to come in upon this, and either voluntarily, or by a sweet kind of violence, to set upon these captive soules, with a new and fierce storme of reproaches. Faith. If you believed there was a Purgatory indeed, miserable creature, why did you not live so as to avoid its cruell torments. Hope. If you aym'd to gain Para­dise, why did you play the foole so as to amuse your self with such trifles, and to loose so much pre­cious time in them. Charity. Oh how well have you deserved to burne in these flames, since you often scorned to burn with mine, and to serve God with a heart all inflamed with divine fire; burne then at leasure, and dy here for shame, since there was a time, thou wouldst neither live, nor die with sacred and holy love. Penance. [Page 48] Is it you that were so frighted with my rigours, so terrified with my sweet austerities, with which I would have preserved you from these cruel torments? Tell me now, where are your damask beds, your soft quilts, your down pillowes, your fine sheets, that were smoother and whiter then milke and cream, your sweet bags and perfumes, all your dainties, all your vanities, all that modish attire and braverie, which did so besot and inchant you. One sigh, one teare, one act of self denial, would have kept you out of this place of torments; answer me now, and let me heare, what you have to say for your self. Prudence Foolish and senseless soule, how came you so to loose your wits, and even common sense too, as knowing the rigour of these flames, to use no caution to pre­vent them Oh? How well are these horrid punishments bestow­ed? This vile creature was so simple, as to believe, that con­tinually [Page 49] offending God, without making him amends for it, in an honourable way, she should passe scotfree, and supply for all with a slight peccavi, and so enter into heaven. What an idle folly was this? As if it were a sufficient pre­tence to be wicked and rebellious, because God is full of mercy. Sit still then at the daily task of thy suffrings, and rather think of doubling them, for it is meet that God should shew himself to be God, as well by justice as by mer­cy, and that both these divine at­tributes, should play their parts in their turnes. Fortitude. How oft have I offered my service to strengthen you, O you carelesse a [...]d lazy soul, how oft have I of­fer'd to lend you my Arme, my Heart, and all my invincible pow­er, to support and bolster up your pusillanimity and weaknesse, and you have disdained to employ it, now you are forced to bear the heavy burthen of Gods just ven­geance, have I not just reason to [Page 50] withdraw my assistance? Tempe­rance. I told you as much long since, that for want of bridling your unruly passions, the time would come, when you would curse the hours of all your excesses and disorders, without having power to redeem them, but by excessive torments. Do you look now, inconsiderate soul, that I should poure out water upon your flames, you that have ever slighted me? Thus all the holy Quire of Gods darlings, the innocent ver­tues, come one after another, and beat upon this Anvil, laying whole loads of most heavy strokes, upon this miserable soul, that you cannot well imagine what more grievous fortune can befall her, in so much, that the soul so op­prest with evills, and so furiously battered on all sides, with a fresh supply of torments, is forced to cry out, miserable that I am, and a thousand times miserable? am I not wretched enough, but must the vertues themselves joyn their [Page 51] forces with my frailties, to perse­cute me, and compleat my mise­ry. How long alas! how long will you thus cruelly combine to undoe me, you love, and you griefe, you by a thousand sweets, and you by a thousand severities: You by flattering my paines, and you by redoubling them, you by shewing me life, and you by shew­ing me death, you by estranging me from Paradice, and you by conducting me to the very gates of hel; you by sweet expostulations, and you by bitter reproaches, which go to my very heart. How long I say once more will you be so cruelly kinde, as to joyn your forces to imbitter the martyrdom of a poore creature, now grown to [...]e the most miserable wretch under Heaven. Forbear at length, forbear, it is not fit the severity of Gods Justice, should eclipse all the raies of his infinite mercy. Whether the Devils torment them.

All were lost, if the opinion of some were true, who will needs have the Devils play the executi­oners [Page 52] in Purgatory. Lord, what a terrible warr would these wick­ed Aposta [...]a's raise, against the ho­ly Soules, who are ere long to take possession of the places which they have lost in Heaven. With what a rage would they assault them, & wreak their barbarous fury up­on them, were they to be treated at their mercy. But I had rather S. Tho. in 4. d. 20. & 21. Suar. d. 46. Sect. 3. follow the opinion of others, who with farr more reason, me thinks, believe, that the Devils have no power to do them the least mis­chief. Tell me, what good would they get by it, since the soules can neither offend God, nor loose Paradise, which is the only Butt against which the Devils level their whole malice. Origen fan­cied the Devil, to be so sullenly proud, that having been once foyled by a soul, he will never af­ter come neere her, nor have any thing more to doe with her. If this be so, the Devils will beware how they come neare Purgatory where there are so many Victori­ous [Page 53] Souls. Besides God will not permit it, nor can we see what good can arise thence to Gods glory. Possibly also, these p [...]nish­ments which the Devils would in­flict, might shorten the terme of the souls durance, and this may be the cause, why they are loath to meddle with them, least they send them so much the sooner in­to heaven. However, some of the learned think, that these souls bordring so near upon hell, may very probably see the Devils, and Su. cit. n. 10. the damned souls, and hear their most execrable blasphemies, and that this is no small addition to their pains, to hear their good God, whom they entirely love, to be incessantly cursed, blas­phemed, and renounced by those devillish and sacrilegious spirits. S^t. Catharine of Siena was heard to say, she had rather suffer all the torments of Hell, then hear one blasphemy against God, for whom she had so much cordial love, and who is of himself so lovely. I con­fesse [Page 54] this is a sweet kind of tor­ment, as proceeding from super­natural and divine love, but I maintain withall, that it is a tor­ment and a most grievous one, be­cause though the Arrows of Love are guilded over, or made of pure gold, yet are they as sharp point­ed, and as piercing to the quick, as those of Grief, though they be but of steel. Confusion is one of Their con­fusion. the most intollerable evils which can befall a soul, and therefore S^t. Paul speaking of our blessed Sa­viour, Ad Heb [...]. 12. 2. insists much upon this, that he had the courage and the love for us all to overcome the pain of a horrible confusion, which doubtlesse is an unsupportable e­vill, to a man of wit and courage. Tell me then if you can, what a burning shame, and what a terri­ble confusion it must needs be, to those noble and generous souls to behold themselves overwhelmed with a confused chaos of fire, and such a base fire, which affords no other light but a sullen glimmer­ing, [Page 55] choakt up with a sulphureous and stinking smoak, and in the interim to know, that the souls of many country clowns, meere idi­ots, poore women and simple reli­gious persons, go straight up to Heaven, whilst they lye there bur­ning, they, that were so knowing, so rich, and so wise, they that were Councellors to Kings, eminent Preachers of Gods Word, and re­nowned Oracles in the world, they that were so great Divines, so great Statesmen, so capable of high employments. This confusion is much heightned by their fur­ther knowing, how easily they might have avoided all this, and would not. Somtimes they would have given whole mountains of Gold, to be rid of a stone in the Kidnies, or a fit of the Gout, Col­lick or burning Feavour. And for a handfull of Silver, they might have redeemed many years torments in that fiery Furnace; and alas, they chose rather to give it to their dogs and their hor­ses, [Page 56] and sometimes to men more beasts then they, and much more unworthy. Me thinks this thought should be more vexing then the fire it self, though never so grie­vous.

And yet there remains one The re­membrance of their un­gratefull Children. thought more, which certainly has a great share in compleating their martyrdome, and that is the remembrance of their children, or heires; which they left behinde them, who swim in Nectar, and live jollily, on the goods which they purchased with the sweat of their brows, and yet are so un­gratefull, so brutish, and so barba­rous, that they will scarce vouch­safe to say a Pater noster in a whole month for their soules who brought them into the world, and who to place them in a terrestial Paradice of all worldly delights, made a hard venture of their souls, and had like to have ex­changed a temporal punishment for an eternal. The remnants and superfluities of their Lacquies, [Page 57] a cast at Dice, and yet lesse then that might have set them free from these hellish torments; and these wicked ungratefull wretch­es, would not so much as think on it.

§ 4. How long the Souls are de­tained in Purgatory?

IF all these punishments passed away like a tempest, if the time of their continuance were but short, their case were not so de­plorable. But how long think you does a soul dwell in Purgato­ry? First, it is most certain, that these pains are not eternal, o­therwise it were not Purgatory, but hell it self; for in this chiefly lies the difference between hell and Purgatory, that the pains of Purgatory, lasts but for a time; those of hell for an eternity. A­gain, it is most certain, that they survive not the day of Judgment, and S^t. Augustine proves it evident­ly, because then all souls are to S. Aug. de. civit. c. 16. [Page 58] receive their last doome, and be immoveably fixed, in an eternity of good or evil. Thirdly, it is most certain, that all the Souls shall not be there punished equal­ly, neither for extent of time, nor proportion of torment, for as their crimes were not equall, so the pu­nishment cannot be equall, where Justice bears the sway. Fourthly, It is also certain, sayes the Learn­ed and Judicious Suarez, after o­thers, Su [...]d. 46. Sect. 4. n. 6. that we must not apply the revelations of certain devout per­sons, to all the souls in Purgato­ry, All Visions and Appa­ritions of Souls, not to be credi­ted. but rather ought to be very reserved in this kinde, and not easily to give credite to all such stories, which passe for revelati­ons, for though God in his secret judgments, may be pleased to pu­nish some disloyal souls, after a particular manner, yet must we take heed, how we draw general conclusions, from particular ca­ses. For since private revelations, are not Articles of Faith, we must be very cautious, and proceed [Page 59] warily in this matter, especially where we see such kind of revela­tions seemingly to clash one a­gainst another. We must there­fore wave such extraordinary ca­ses, and honour them with due respect, but not build so much upon them, as to draw thence universal maximes. Wherefore in this place I mean not to speak, but of the common and ordinary stile of Gods providence, laying aside all particular visions, and personal exemplar punishments, which God has reserved to him­self. Now there have been some so bold, as to maintain, that all the souls lye in Purgatory but a few hours, and are then quit and released of their pains. Their The Souls not so soon released as some ima­gine. grounds are, first, because the pains may be so doubled, and scrued up to such a height, as to equall any extension of pain what soever. Secondly, because the souls there do exercise such acts of love, and other sublime ver­tues, all which conspire to purify [Page 61] these poore creatures, so that the businesse is soon dispatched. Were this true, it were very good news, but the mischief is, that most di­vines censure this assertion as too bold and temerarious, and in truth it has very little or no pro­bability, and were a way in effect to destroy Purgatory, since we may cut off half of those few hours they speak of, by redouble­ing the pains, and another half of these by redoubling them a­gain, and so go still halving the time, by doubling the paines till we reduce them to a quarter of an houre, or half a quarter, or pos­sibly to an instant, or so little du­rance, as to be scarce begun but ended. Which kind of Purgato­ry, though it may have place in those souls which depart imme­diately before the day of judg­ment, when the intention of the pain must supply for the extent of time, which will be then wanting, in regard that there is to be no more Purgatory, after that gene­ral [Page 64] accompting day, yet to apply it commonly to other souls, where there is no need of such subtilties, were to confound all things. It is the ordinary strain of Gods Justice, to proceed by degrees, and therfore there must be a com­petent time allotted for those pu­nishments. And this is the ge­neral belief of the Church, that the souls are kept there for a time, some more, some lesse, each one according to his desert, and though happily some choyce souls, do but as it were kisse the gates of Purgatory, and rather feel the smoak then the fire, yet the greater part of them, lye there for some considerable time, to satisfy the sweet rigour of divine justice. I am not ignorant, that some great Divines have believed, that if a soul stay there for a year or two it is all. For say they, how can you require more of them, then to be two years miserably tormented in a burning furnace? That which here might have been [Page 62] redeemed with a tear of true con­trition, or with a sigh of ardent charity, can it not be purged with flames of fire, in two whole years in the other world? The most barbarous cruelty in this life, is scarce ever seen to reach beyond a few houres, and what shall we then say, of two years in Purgatory, which are as it were two ages, or two little eternities, (so great are the torments) shall it not be enough, to purifie the most unclean soul in the world, so she be in the state of Grace. But yet this opinion is not received in the Church, and it is a great mad­nesse, to attempt any thing, con­trary to the common judgment of the Church; and her Learned Doctors.

Sotus held a singular opi­nion of his own; that no soule Sect. in 4. d. 17. q. 3. remains in Purgatory above ten years. For, said he, we must set some bounds to the rigour of Gods justice, who doth all things in number, weight, and measure, [Page 63] and is said to dispose all things sweetly. And is not ten years of most bitter pains, a great num­ber, a grievous weight and an everflowing measure, to say no­thing of so many prayers, so ma­ny masses, so many tears, so many priviledged altars, and Plenary indulgences, so many almes, and other good deeds of the living, and then the most powerful inter­cession of the whole court of Heaven, but especially of our blessed Lady, and her beloved son, who is the Atturney gene­ral of the whole Church, and who pleads for her with a most perswasive and divine Rhetorique. Yet for all this, I must tell you, many divines lay heavy censures upon this opinion, sticking not to call it, not only temerarious, but also erroneous; and the common sense of the church is quite con­trary, as appears by the imme­morial custome, of perpetual foundations of set Masses, to be yearly said, for such particular [Page 64] persons, and to continue to the worlds end, all which would be needless, if almighty God put a period to their punishments, after ten years; for to what purpose are those Masses after the ten years, are expired? And though the most learned of this age, will not take upon them to condemne this opinion of errour, yet they all accuse it of much temerity, No certain time beyond which a soule may not be tor­mented. because in truth this whole busi­ness is very uncertain, as being a secret lockt up in the cabinet of God himself, and letters sealed up, which our Saviour would not hitherto open to his Spouse the church, so that whilst it re­mains in the nature of a secret, we must not presume to de­fine any thing precisely. Only this we know, that many soules, do but touch Purgatory as it were with their finger and away, others lie there whole houres, dayes, months, and years, and as we are not easily to credit those vi­sions, which threaten the soules [Page 65] in Purgatory, with a continu­ance of their torments untill the last day, so are we to believe, that God can well punish some of them, so long that the space of ten years, in comparison should seem little or nothing to it. Hence it is a very laudable and pious custome, to found Masses to perpe­tuity, because alas! who knows whether he may not be, of the number of those unfortunate souls, who are to be kept there so long. How few know truly the state of their own soules, and the debts they are to pay to the severity of our most just judge, who is indeed ful of clemency, but such as is ever accompanied, with an impartial justice worthy of God. I may adde here, that the piety of the foun­ders, looks not only upon the re­leasing of their own soules out of torments, which they are assured will have an end sooner or later, but they open their hearts and bowels of charity, and extend it to others, who from time to time [Page 66] shall be in Purgatory, and very possibly, have no body to remem­ber them in their devotions. This certainly is a worke of charity, well becoming a good Catholick, and a well disposed soule, to pro­vide so, as to co-operate even af­ter his death to the help, and sal­vation of other soules, and to be ever and anon sending some into Heaven, by antedating the time of their deliverance, and encrea­sing the number of the glorious Saints. Mean time, what an in­consolable grief is it to the poor soules, to see themselves plunged over head and eare [...], in flames of fire, and condemned to remain there, ten, twenty, a hundred years, and perhaps to the worlds end, if their friends upon earth do not afford them their best assistance? middle State of Souls, late­ly censured by his Ho­liness.

There are some few of late, are faln so far into the contrary ex­tream, that they cannot afford a soule once in Purgatory, should ever get out, before the day of [Page 67] judgment. But as this strange Paradox, took its rise chiefly, from a false conceipt, of the na­ture of a spiritual substance, and other wilde principles of a new minted Philosophy, so is it gene­rally cryed down, and not only contradicted, by many known ap­paritions, & revelations, which the Reader will meet with in this Treatise, attested by such grave Authours, and Fathers of the Church, that he has little reason to suspect them for old wives tales, or melancholly dreams, as these men would have them: but seems to have been blasted long In Bullar. Rom. Conc. Flor. in lit. vnionis. act. 4. agoe, and condemned, in a par­ticular Bull of Pope Benedict the eleaventh, and in the holy Coun­cil of Florence, where it was expresly defined, that those soules which after they have contracted the blemish of sin, are Purged either in their bodies, or being uncloathed of their bodies, are presently received into heaven. And since the Au­thor of this extravagance, will [Page 68] have Tradition to be the sole rule of our Faith, (of which Tradi­tion, we can have no clearer proof, then from the testimony of the Church) let him but look into the general doctrine, and practice of the church, both now at this present, and time out of minde, and he shall discover as cleare a Tradition, for this common perswasion of the soules being released out of Pur­gatory, some sooner, some later, according to their own deserts, and the relief of our suffrages, as for any other thing in the world. Do not good people generally ground themselves upon this, when they offer up their prayers, give almes, procure Masses and Diriges, apply Indulgences, for the present relief of their deceased friends? Is not the whole practise of Christians (for as much as concernes their piety to the faith­full departed) built so wholly upon this, that (were it not true) we must conclude, that the [Page 69] whole Catholick church has been all along fooled, by her Pastors and Doctors? Who has ever hitherto so much as fancied it in a dreame, that his suffrages for the dead, were to be of no greater advantage to them, then as far forth as they had power, to ad­vance the time appointed for the day of judgement? which for my part I apprehend so coldly, that, did I not relie upon better mo­tives, I should soon lay a side all devotion for the soules departed.

But I mean not here to dispute the question, since this Treatise is not intended so much, in a polemi­cal, as in an affectuous and moving way, And therefore I leave it for others, who have already enter­ed the lists, and are engaged in the quarrel. And so I take no notice, how it can stand with Gods im­partial justice, that, whereas ma­ny soules may leave this world, in the same condition, as to Pur­gatory, that is (in this Authors opinion) with the same bur [...]hen [Page 70] of depraved affections, some of them shall lye 1000 years in Pur­gatory, to wit, those that die 1000 years before the day of judgement, an [...] others but a day, or an houre, or a moment, to wit, those that die immediately before that general accompting day. For since he owns no o­ther paine in Purgatory, but that which flowes from the said crook­ed inclinations and affections bent against reason (which I sup­pose to be the same in all) why should some of them (as it must necessarily follow in these princi­ples) shake them off so soon, and others groan so long under them? Again, I say nothing how harshly it sounds in a christians eare, that a holy soule in the other world, should not only still pursue the same wicke [...] inclinations, for ex­ample, to drunkenness, gluttony, and carnality, which she had in this life, but that this should be her only punishment. I say as little, how in this opinion, great [Page 71] sinners, that die immediately Trid. sess. 14. c. 2. Flor. act. 4. cit. after baptisme (who certainly go directly into heaven) must needs carry their Purgatory with them into heaven. For since it is evi­dent that baptisme does not blot out their perverse inclinations, they cannot be dispossessed of them, but must of necessity carry them into the other world, as well as others, and consequently must have their Purgatory in Heaven, Purgatory being nothing else with him, but the inhering strife and fury of such irrational affecti­ons. I let slip a world of other absurdities, because my ayme, as I told you, in publishing this Treatise, is not to canvase cu­rious and impertinent questions of Purgatory, but to move the Reader, to a solid devotion for the poore soules, which I feare is not a little cooled, since these fond opinions came to light.

But now me thinkes, I heare my Reader very inquisitive to know.

§. 5. Whether their pains-grow less and less?

IT is pitty to see sometimes how your greatest divines are en­tangled, and lost in their over subtile speculations. As for the pain of loss, which the soules en­dure by being deprived of the sight of God, they agree; that, it is daily much lessened, for see­ing the time draw nearer, in which they are to be made happy with the sight of God, whom they love so ardently, it exceedingly rejoyces them, and certainly they cannot chuse but much sweeten, and consequently lessen their pains, by the frequent repetitions of that devout aspiration, which S^t. Teresia was wont to use, when she heard the clock strike. O lovely houre, how dost thou rejoyce me, by bringing me the welcome newes, that I am now a whole houre nearer to the sight of God. For a heart that loves, cannot but be overjoyed, to know, that, he approaches to the faire object of his love, though it be [Page 73] but a moment. But as for the paine of sence, your Doctors are divided, some hold, that as for the continuance, that is certain­ly shortned every day, by the day that is past, which is evident, and in particular, that the prayers of the faithfull, obtain of God, an abridgement of the length of the time, which he taxed for their punishment, so that the more one prayes for the souls, the more is cut off, of the time of their suffering, which by that means becomes the more tolerable. But as for the sharpeness, and in­tenseness of the paine, and the action or activity of the fire, as they speak in schools, that is as grievous in the last moment, as at the first, and as painful in the end, as at the beginning of their Purgatory. And they flatter the soules, as if this were best for them, because the greater the pains are, which they endure, the sooner are they purged, and made worthy to enjoy the pre­sence [Page 74] of God. Others teach, that as well the paine, as the time, are continually lessened, accor­ding to the proportion of the re­lief, which they receive from the suffrages of the Church. And why not? since Gods goodness is so great, such is the desire of the Church that begs it, the tears of the faithful pretend to no less, and we must not consider the fire as an Element working naturally, and equally at all times, but ra­ther as an instrument of Gods justice, who gives it more or less force and power, to worke upon the soules, as he pleases. Why should Almighty God, who is so loving a Father, refuse to give this relief, at the earnest suite of chil­dren, in behalf of their Parents, Brothers, Sisters, and dearest friends, I say at their instance, who are so sensible of their tor­ments, and so much concerned for their ease and relief. I wil­lingly embrace this opinion, as more worthy of the bowels of [Page 75] mercy, more sympathizing with the heart of Christ Jesus, and bet­ter suiting with the prayers of the Church, and the sighs of Christi­ans. And certainly none can better clear this difficulty, then the soules themselves, who feel the pains we speak of, and these have often by Gods permission ap­peared to their friends and de­vout persons, and born witnesse for this truth; that their pains were still lessened, as they recei­ved new succour, from the pious endeavours of their friends upon earth, untill they came at length to cease and determine. And we must not here be too nice, and hard of belief, for, as it is an ar­gument of too much rashnesse and folly, to give credite to all pre­tended visions, of what nature so­ever, so it argues too much brutish­nesse, and profaness, to believe none; especially, when they are authorized by the Church, and by persons of authority and cre­dit beyond exception, that we [Page 76] must either believe them, or be­lieve nothing in this World.

§ 6. A notable example in confirma­tion of all the precedent Doctrine.

BEfore I leave off finishing this Picture, or put a period to the representation of the pains of Purgatory, I cannot but relate a very remarkable History, which will be as a living Picture before your eyes. But be sure you take it not to be of the number of those idle stories, which passe for old wives tales, or meere imaginati­ons of crackt brains and simple souls. No, I will tell you nothing but what venerable Bede, so grave Beda hist. Angl. lib. 5. cap. 13. an Author, witnesses to have hap­pened in his time, and to have been generally believed, all over England, without contradiction, & to have been the cause of won­derful effects, and which is so au­thenticall, Bellarmin. de gemicu columbae, l. 2. c. 9. that Cardinal Bellar­mine, a man of that judgment as the world knows, having related [Page 77] it himself, concludes thus. For my part I firmely believe this Hi­story, as very conformable to the holy Scripture, and whereof I can have no doubt without wronging truth, and wounding my own conscience, which ought readily to yeeld assent, unto that which is attested by so many, and so credible witnesses, and confirm­ed by such holy and admirable e­vents.

About the year of our Lord 690 a certain English man, in the County of Northumberland, by name [...]rithelmus, being dead for a time, was conducted to the place of Purgatory by a guide, whose countenance and apparrell was full of light; you may imagine it was his good Angel, Here he was shewed two broad Valleys, of a vast and infinite length, one full of glowing firebrands and terrible flames, the other as full of Hail, Ice, and Snow, and in both these innumerable souls, who as with a whirlwinde, were tossed up [Page 78] and down, out of the intollera­ble scortching flames, into the in­sufferable rigours of cold, and out of these into those again, without a moment of repose or respit. This he took to be hell, so fright­full were those torments, but his good Angel told him no, it was Purgatory, where the souls did pennance for their sins; and espe­cially such as had differred their conversion, untill the houre of death; and that many of them were set free, before the day of Judgment, for the good Prayers, Almes, and Fasts of the living, and chiefly by the holy sacrifice of the Masse. Now this holy man being raised again from death to life by the power of God, first made a faithfull relation of all that he had seen, to the great a­mazement of the hearers, then re­tired himself into the Church, & spent the whole night in pray­er, and soon after, gave away his whole estate, partly to his wife, and children, and partly to the [Page 79] poore, and taking upon him the habit, and profession of a Monke, lead so austere a life, that though his tongue had been silent, yet his life and conversation spake a loud, what wonders he had seen in the other world. Sometimes they should have seen him, (as old as he was) in freezing water up to the ears, praying and singing with much sweetnesse, and incre­dible fervour, and if they had ask­ed him, brother, alas! how can you suffer so much sharpe and bitting cold? O my friends, would he say, I have seen other manner of colds then these. Thus when he even groaned under the vo­luntary burthen of a world of most cruel mortifications; and was questioned, how it was possi­ble, for a weak and broken bod [...], like his, to undergo such austeri­ties, Alas! my dear brethren would he still say, I have seen far greater austerities then these, they are but roses and perfumes in comparison of what I have seen [Page 80] in the subterraneous lakes of Pur­gatory. And in these kind of au­sterities, he spent the remainder of his life and made a holy end, and purchased an eternal Para­dice, for having had but a sight of the pains of Purgatory. And we dear Christians if we believed in good earnest, or could but once procure to have a true sight or ap­prehension of them, should cer­tainly have other thoughts, and live in another fashion then we doe.

§. 1. How these excessive joyes can stand with their unspeakable tor­ments?

TO make this good, we must A separate soul acts without controule. first suppose, that the actions of a soul disengaged from the bo­dy, are quite of a different nature, from those which she exercises, while she is chained to a lumpe of flesh, drowned in blood and other humours, kept in thraldome by her tyrannical passions, and bru­tish affections, overburthened with deadly frights, and fears, and lea­ding a kind of slavish, and miser­able life. Tertullian came near the marke, when he compared a soul in this world, to a Coach-man, that is to guide four unruly Hor­ses, without Rains, a Souldier that has his Sword in his hand, but his Armes tied, a swift courser, that would run, but is tethered, a bird [Page 84] that would fly, but has his wings clammed up with Bird-lime. Now when the soul is once set free from this bondage, and lives at liberty, this Coach-man drives, this Soul­dier strikes, this Courser runs, this Bird flies, and this Soul does what she pleases without controule. Besides, that which makes the actions of a Soul in this life, to be so weak and unperfect, is the ne­cessary dependance, which she has of the body, into which she is so ingrafted, that she seems, to be but one, and the selfe same thing with it. If the body be oppressed with pain, the soul is so deeply plunged in it, she can think of nothing else; you must work a miracle, to make her have so much as a good thought, or g [...]ve you a good word, she is grown so lum­pish, you would think, her whole spirit were resolved into flesh. And this may be the reason, why the holy Scripture, so often com­pares men to beasts, as to Lyons, Foxes, and the like, because their [Page 85] souls become brutish, by following the dictaments, and motions of their sensual, and beastly appe­tites.

But you must observe that all The power of grace a­bove nature this happens, while a soul is left to her selfe, and her own natural forces, for when the divine good­ness is pleased, to furnish her with plenty of his grace, even in this world, as wicked as it is, this grace has such an ascendant over nature, and breathes such spirit, and vigour into a soul, that she can wrestle with all difficulties, and remove all obstacle [...], nay though the body be borne, and sunke into the very center of mi­sery, yet can she still hold up her head, and steer her course towards heaven.

Now will you clearly see, how the souls can at the same instant, swim in a paradise of delights, and [...]et be overwhelmed with the hel­lish torments of Purgatory? cast your eyes upon the holy Martyrs of Gods Church, and observe [Page 86] their behaviour. They were torn, mangled, dismembred, flead alive, rackt, broyled, burnt, and tell me, was not this to live in a kind of Hell, and yet in the very height of their torments, their hearts and souls, were ready to leape for joy; you would have taken them, to be already transported into hea­ven. Hear them but speak for themselves. O lovely Cross, made St. Andrew. beautiful by the precious body of Christ, how long have I desired thee, and with what care have I sought thee, and now I have found thee, receive me into thy armes, and lift me up to my dear Redee­mer. O death, how amiable art thou in my Eyes, and how sweet is thy cruelty? Your coales, your flaming firebands, and all St. Cec [...]ly. the terrours of death, are to me but as so many fragrant Roses, and Lillies, sent from Heaven. Shower down upon me whole de­luges St. Stephen of stones, whil'st I see the Heavens open, and Jesus Christ standing at the right hand of his [Page 87] eternal father, to behold the fi­delity of his Champion. Turne, O St. Lau­rence. turne the other side thou cruel Tyrant, this is already broild, and cookt fit for thy Palate: O how well am I pleased to suffer this lit­tle Purgatory, for the love of my Saviour. Make hast, O my Soul, St. Agnes. to cast thy selfe, upon the nuptial bed of flames, which thy dear Spouse has prepared for thee. O St. Felicitus and the Mother of the Macha­bees. that I had a thousand Children, or a thousand lives, to sacrifice them all to my God. What a plea­sure it is, to suffer for so good a cause? Welcome tyrants, tygres, St. Ignatius Lyons, let all the torments, that the Devils can invent, come upon me, so I may enjoy my Saviour; I am the wheat of Christ, O let me be ground with the Lyons teeth. Now I begin indeed to be the dis­ciple of Christ, O the luckie stroak St. Paul. of a Sword, that no sooner cuts of my head, but makes a breach for my Soul, to enter into Heaven. Let it be far from me, to glory in any thing, but in the Cross of our [Page 88] Lord Jesus Christ. Let all evils band against me, and let my bo­dy be never so overloaded with afflictions, the joy of my heart, will be sure to have the mastry, and my soul will be still replenished with such heavenly consolations, that no words, nor even thoughts are able to express it.

You may imagine then, that the Souls once unfettered from the body, may together with their torments, be capable of great comforts, and divine favours, and break forth into re [...]olute, heroi­cal and supercelestial acts▪ The ho­ly Ghost tels us, that the body that Sap. 9. 15. is corrupted, burthens the Soul, and the earthly habitation, presses downe the understanding. So that a Soul, by the infirmities of the body, is violently kept, from the free ex­cercise of her functions, whereas if the body were supple, pliable, and willing, to follow the perswa­tions of a resolute, and generous Soul, or the inspirations, with which she is plentifully supplied [Page 89] from above, what might we not be able to do, even in this life? Now, that which is not done here, but by very few, who are lookt upon, as so many miracles, and prodigies of men, is easily perfor­med, by those separate holy souls, who are in the very porch of Hea­ven, assured of their eternal sal­vation. In fine, will you have, a most perfect exemplar, and idea of this wonderful combination, of [...]oys, and griefs, in one simple person; you may clearly see it, in the most sacred person, of our blessed Saviour, who in the midst of his bitter passion, and in the very height of his agony, and ex­tream dereliction, when he not only seem'd, to have been aban­doned, by his eternal Father, but had even abandoned, and forsa­ken himselfe, by miraculously withholding, the superiour part of his blessed Soul, from relieving, and assisting the inferiour, yet e­ven then, had all the comforts of Heaven, and saw God face to face, [Page 90] and consequently, was at the selfe same time most happy; by the fruition of the beatifi [...]al vision, and yet so oppressed with griefs, that he cried out himself, my soul is sorrowful unto death; and againe, O my God, alas! why hast thou thus forsaken me! Con­ceive somthing like unto this, of the Souls in Purgatory, who are most miserably tormented, and yet replenished with heavenly comforts.

§. 2. Two maine grounds of their comfort, the double assurance they have of their salvation, and impec­cability.

THe better to unfold you this They are certain of [...]heir salva­tion. riddle, I must tell you, that possibly the most solid, and po­werful ground of their comfort, is the assurance of their eternal sal­vation, and that one day when it shall please God, they shall have their part in the joyes of Paradise. That which is the sorest affliction [Page 91] in this life, unto the most refined Souls, in the greatest torments, is the fear of offending God, and making an unhappy end, for want of the gift of perseverance (of which none can be assured with­out a particular revelation) and so becoming the Devils martirs, by purchasing one Hell, with ano­ther. For if an Angel should come down from Heaven, and give this infallible assurance, unto an af­f [...]cted person, that undoubtedly he shall be saved, as being one of the choyce number of the elect, certainly his very heart would leap for joy, nor would the se­verest usage, with death it selfe, and death represented in her most frightful, and gastly attire, seem cruel or irksome unto him, but exceeding welcome, and pleasant. When almighty God was pleased once, to reveal unto St. Francis, his eternal predestination, and to seal him, as it were, a deed of gift of Paradise, this Seraphin incar­nate, was so transported, with an [Page 92] extasie of joy, and so ravished out of himselfe, that for eight dayes together, he did nothing but go up and down, crying out, Para­dise, Paradise, O my soul, thou shalt have Paradice, and had so quite lost, all memory of eating, drinking, sleeping, suffering, li­ving, dying, and all things else, as being inebriated, with the sweet remembrance of that comfortable news, of eternal bliss, that he was not at all sensible, of any oppres­sion of nature, nor seem'd to be the least concerned for it. For, said he, what can any thing else availe me, since I am one day to have Paradise, with all the de­lights of Heaven. Now, if we Suar. d. 47. S. 3. credit, the holy doctours of the Church, and best divines of the Christian world, the Souls in Pur­gatory, are most certaine of their salvation: For no sooner is the Soul departed this life, but she is brought to a particular judgment where she receives an award of her eternal state of glory, or con­fusion, [Page 93] and from the mouth of God, hears the irrevokable sen­tence, from which there is no ap­peal, no civil request, no review of process, no writ of errour, for this decree of Gods justice, must immediately be put in execution. They say further, that in the same moment, that a Soul sees her selfe condemned to Purgatory, she sees also, the precise time, prescribed her, to continue there, according to the ordinary strain of Gods ju­stice. But whether she know also by divine revelation, who will pray for her, and what assistance in particular they will give her, or how much will be cut of, of the time determined for her punish­ment, is a nicer question, which I purposely leave untouched for others to excercise their wits in, as they please, and make hast to take up the thred of my discourse, I was letting fall, in which I am to lay before your eyes, the ineffable joyes of the soules in purgatory, when they seriously reflect, upon [Page 94] the certainty of their salvation, and how soon they shall be drow­ned in the Divinity, and yet swim in an Ocean of all heavenly com­forts. When Jacob knew for cer­taine, that he was to have the fair Rachel, he was content to be es­poused first to Lia, though she were blear-eyed, and ill favoured, and besides, a world of heats and colds, frights and fears, and fourteen years toylesome service, seemd scarse an hour to him, so much was his heart inchanted, with a holy love, of his dearly beloved Rachel, and so true it is, that for the enjoyment of that, which a soul loves in good earnest, she makes no reckoning of fire, and flames, and a thousand Purgato­ries. So that a Soul, that is con­fident, of espousing one day Ra­chel, that is, the Church trium­phant, sticks not to be first espou­sed to Lia, that is the Church suf­fring, with all the pains in Purga­tory, so long as it shall please God, and fourteen years, are unto her [Page 95] but as an houre, such is the excess of her love to heaven. O with what a good heart, do I drink up my tears said the royal Prophet, Ps. 41. when I remember I shall pass into the heavenly Tabernacle! were I to make my passage thither, through Hell it selfe, how willing­ly would I runn that way? And to the same tune, cried out St. Chry­sostome with a masculine voice, and a heart which was all heart. If I were to pass through a thou­sand Hells, so I might in the end of all meet with Paradise, and my God, how pleasing would these Hells seem unto me? And certain­ly there are infinite soules, would be ready to signe it with their heart blood, that they would be willing to dwell in the flames of Purgatory, till the day of judge­ment, upon condition, to be sure of eternal Glory; at the last; for believe it, they that know well the meaning of these four words, God Eternity, Glory, and Security, can not but have a moderate ap­prehension [Page 96] of Purgatory fire, be it never so hot and furious.

Another heavenly comfort, They are impeccable. which rejoyces these happy souls, in the midst of their torments, is an infallible and certain assur­ance, which they have, that, al­though their pains be never so in­supportable, yet shall they never offend God, neither mortally, nor venially; nor shew the least sign of impatience, or indignation. A true lover of God, understands this language, and if he do not, shall in a moment learn it in Purgato­ry, and find by experience, that a soul there, had rather be plun­ged in the deepest pit of Hell, then be guilty of the least voluntary misdemeanour. So that seeing her selfe to be grown impeccable, and that no evils, can have the power, to make her offend God, and that all impatience dies at the gates of Purgatory, from whence all sins, and humane fai­lings are quite banished, O God, what a solid comfort must this [Page 97] needs be unto her. The greatest affliction that good people can have, in the suffrings of this life, is the fear of [...]ffending God, or to think that the violence of their torments, may make them sub­ject, to break out into a thousand foolish expressions, and to tosse in their heads, as many foolish thoughts, filling their imaginati­ons, with a world of Chimeras, and idle fancies, of frightful ob­jects, or in a word, because they appre [...]end, either death, or sin, or the loss of their merit, and la­bour, or that God is angry with them. For griefe with the Devils help, strives to snatch out of our hands, the victorious palme of our sufferings, or at least to make us stoope to some frailties and im­perfections, which imbitter our hearts. And were it not for this just fear, Saints would not stick at the greatest evils they can en­dure in this world. What a joy then must it be to these holy inno­cent Souls, to see themselves be­come [Page 98] altogether impeccable. The reason of this is clear, because the particular judgment▪ being once over, the final sente [...]e is also pro­nounced, and the Soul is no lon­ger in a capacity, to merit, or demerit, not so much as to satis­fie, by any voluntary sufferings of her own, but only to submit, to the sweet rigour of Gods ju­stice, who has taxed such a pro­portion of pains, answerable to her demerits, and so to clear her con­science, and blot out the remain­der of her frailties, and impuri­ties. Make hast to do well before Eccl. 9. 10. death, is the counsel of Almighty God, for the appointed time wherein to heape up treasures of justice & merits is before you ap­pear in judgement, for after that, it will be too late. The very in­stant that a soul leaves the body, according to Gods law, there is no more time for merit or demerit, and therefore the souls, that are sent into Purgatory, are most cer­tain, they shall never more com­mit [Page 99] the least sin, that can be ima­gined. When St. Anthony was so furiously assaulted, with a whole rabble regim [...]nt of Devils, he was not greatly daunted, at all their hideous shapes, terrible howlings, and rude blows, all his fear was of offending God, he apprehen­ded more the stroaks of impati­ence, then all the wounds of hell, he called upon Christ for help, and having obtained the favour of a personal visite, he made him this amourous complaint, and sweet expostulation.

O good Jesu, where were you, alass where were you even now my dear Saviour, when your enemies and mine, conspired so cruelly against me? why came you no sooner to relieve me? I was here replied Christ, beholding thee, and preserving thy heart from sin. If it be so, said the in­vincible Hermite, do but assure me this, that I shall not sin, and let Lucifer, with all his accursed crue, and hellish power, nay let [Page 100] all the world besides band against me, since my God stands by me, and will secure me from offending him, I make nothing of all the rest. Pain is no more pain; Hell is no more a hell, but a mere Para­dise, since it helps me to gain Paradise, which is worthy to be purchased with a Million of Hells.

§. 3. More grounds of Comfort arising from their voluntary suffring, their disinteressed Love of God, and exact conformity with his holy Will.

IN the next place, take this most Voluntary suffering. sweet and weighty Considera­tion. An evill that is forced and against ones will, is a true evill in­deed, the constraint and violence it carries along with it, imbitters it above measure, and renders it insupportable; whereas if the e­vill be voluntary, it is a good evill, a lovely evil, an evill to be pur­chased at any rate: Witnesse the ho [...]y Martyrs of Gods Church, [Page 101] who when they voluntarily shed their blood, and with a good will poured ou [...] their lives, for Gods cause, though at the cost of the most inhumane torments imagi­nable, seemed to make but little reckoning, of the smart of them, as you may observe by their car­riage: For some of them would throw back the worms, that were crept out of their Ulcerous so [...]res, others kisse the burning coals, and by way of Honour, place them on their heads. This holy Martyr, embraces the Gibbet, as if he took it to be an easie ladder, whereby to mount up straight into Heaven; another provokes Tygers, and Ly­ons to dismember him. This ten­der Virgin, leaps into the fire pre­pared for her, without staying for the Executioners help; another casts her self into the Sea, to pre­serve her Virginity. See the force of Christian Resolution, which is steered by divine Maximes: They dye and smile at it, they seem to court Death it self, they chuse ra­ther [Page 102] to be under the hands of a bloody executioner, who can at most bereave them of their lives, then in the power of the Son of an Emperour, who may rob them of the Lillies of their Virginal inte­grity. Nothing can be grievous to him that acts vigorously, and suf­fers voluntarily whatsoever falls in his way. This then is one of the Souls chief Comforts, in those fie­ry Dungeons: They accept their pains, as from the hands of their loving Father, who out of his pa­ternal care makes choice of those rough instruments, to polish and refine them, and so fit them for his presence. They look upon them as love tokens, sent from their be­loved, and esteem them rather as precious gifts, of their loving lord, then as cruell punishments inflict­ed by a severe enemy: They kiss the rod, and the Fatherly hand, which makes use of it, for their Soveraign good: When a Chy­rurgion makes a deep incifion, to let out the water of a dropsie, [Page 103] when he strikes his lancet into the arm, when he cuts of a Gan­greend-member; the diseased person kisse [...] the hand that has made the wound, embraces the Suregon, though sprinckled with his blood, opens his mouth to give thanks, his purse to reward, his eyes to bath in tears, and his very heart to love cordially this kinde Murtherer, who has so cruelly mishandled him, to do him good, and to save his life. What think you is the language of these holy Soules, these children of God, in the midst of their severest tor­ments? Sweet rigours of heaven, amorous cruelties, alas, why do you vouchsafe so to humble your greatnesse, to take the pains to purifie us poore Creatures, worthy of a thousand Hells. O the pro­fuse goodnesse of the Almighty, who is pleased with the tenderness of a loving Father, to chastise his wicked Servants, and so to ado [...] them for his dear children. W [...] it necessary, that himself should [Page 104] take the trouble upon him, to stretch out the hand of his infi­nite Justice, to purifie such dis­loyall Souls, far unworthy of a love so cordial? Oh, let him burn, let him strike, let him thunder, it is but reason he should do so; for since he is our Father, our Creatour, our redeemer, our dear All, the sole Object of all our lives; howsoever he handles us, we shall still take it for a great favour, and esteem our selves over happy, to be treated, though never so rudely, by so good a hand. Have they not reason? Believe it, they experi­ence it to be so sweet, and so rea­sonable; nay, they judge it so ne­cessary, for them to suffer in these flames, that though they should discover a thousand gates open, and a free passage for them, to fly out of Purgatory into Paradise, nor so much as one soule would stir out, before she had fully satis­fied the divine Justice, Paradise would be to them a Purgatory, should they carry thither, but the [Page 105] least blemish in the world. When Isaack saw the sword in Abrahams hand, ready to strike off his head, and reflected that he was to re­ceive the deadly wound from the hands of his dear Father, that good and virtuous young man, could neither find tongue to plead for his life, nor feet to run away, and decline the stroke, nor hands to defend himself, nor so much as eyes to deplore his sad misfor­tune; but yet was content to have a heart to love his good Father and a head to loose, and a life to sacrifice upon the altar of Obedi­ence, and believed the fire, which was prepared to destroy him, was to be as the odoriferous flaming Pile of the Phoenix, wherein she is consumed, to rise again to a new and happy life. The holy soules, that burn in the flames of Purga­tory, are much better disposed, to embrace whatsoever God shall ordain, then Isaac was in regard of his Father.

But there is yet something of a To be where God has placed them higher nature to be said upon this point. We have all the reason in the world, to believe that God of his infinite Goodnesse, inspires these holy soules with a thousand heavenly lights, and such ravish­ing thoughts, that they cannot but take themselves to be extream happy; so happy, that St. Catherine of Genua professed, she had learnt of Almighty God, that, excepting onely the blessed Saints in heaven, there were no joys comparable to those of the Souls in Purgatory. For (said she) when they consi­der, that they are in the hands of God, in a place, deputed for them by his holy Providence, and just where God would have them, it is not to be expressed, what a sweet­nesse they finde in so amorous a thought, and certainly, they had infinitely rather be in Purgatory to comply with his Divine plea­sure, then be in Paradise, with vio­lence to his Justice, and a manifest breach of the ordinary laws of the [Page 107] house of God. I will say yet more (continued she) it cannot so much as steale into their thoughts, to desire, to be any where, else then where they are, supposing God has so placed them, they are not at all troubled, that others get out before them, and they are so absorpt in this profound Medita­tion, that they are at Gods dis­posall, in the bosome of his sweet Providence; that they cannot so much as dream of being any where else. So that me thinks, those kind expressions of Almigh­ty God by his Prophets, to his chosen people, may be fitly ap­plyed to the unhappy, and yet happy condition, of these holy Soules. Rejoyce you my people, sayes the living God, for I sweare unto you by my self, that when you shall passe through flames of Fire, they shall not hurt you, I shall be there with you, I shall take of the Edge, and blunt the points of those peircing flames. I will raise the bright Aurora in [Page 108] your darkness, and the darkness of your nights shall outshine the midday. I will power out my peace into the m [...]dst of your hearts, and replenish your souls with the bright shining lights of Heaven. You shall be as a para­dise of delights bedewed with a living fountain of heavenly wa­ters You shall rejoyce in your Creatour, and I will raise you a­bove the hi [...]ht of Mountains, and no [...]rish you with Manna and the sweet inheritance of Jacob, for the mouth of the Lord hath spoke it, and it cannot faile, but shall be sure to fall out so, because he hath spoken it.

Did we truly know what is the Love with­out intesest. pure love of God, a love without interest, and a heart that neither has, nor will have any other ends, feelings or designs, but those of Almighty God, happily we might be able to conceive, a good part of the paradise of the souls in Purgatory. Those good souls, see so clearly, how much it im­ports [Page 109] them, to have no other con­cern, or interest, but for Gods cause, that without the least re­gard to their own sufferings, they had infinitely rather dwell in Purgatory, (since God will have it so) then be surrounded with the sweets of Paradise, without Gods pleasure; nay more though they had not the least blemish, to wipe out, and the only question were, to comply with Gods blessed will, who for some reason best known to himself, were pleased to treate them in this rude fashion. This pure love without all self interest, is more forcible, then any other consideration. For if St. Paul could wish himself in hell, if Moses could have been content, to be blotted out of the book of life, if others have offered themselves to remaine in Purgatory til doomes­day, to have the assurance of their own salvation, or to suffer for the good of others, and all this, either out of a kind of self love, or an excesse of fraternall charity, and [Page 110] while they were yet intangled with the apprehensions of this wicked world, what may not a soul do, which is full of divine love, without any mixture of self interest, so purely refined, as not to desire any thing but God, and the execution of his inscrutable designes. And since all holy souls are of this temper, in the other world, I am confident, there is not any one soul, would quit Pur­gatory, where God has placed her, nor any that would not most willingly exchange Heaven for purgatory, should she discover the least inclination of Gods will, that it should be so. The Saints are much perfecter then mortal men, who notwithstanding all the weakness of fraile nature, could have the heart to cast themselves into burning flames, when they saw it made for Gods greater glory, and could there sing out his praises. So happy did they take themselves to have the power of serving God, without [Page 111] any other interest, then that of his glory, nay with the ruine of their very lives, and all other worldly concerns. And when they had done all this, they would break out into tears, as the most eloquent, though silent expression of a favour, they never took themselves to deserve. Where­fore since all the souls in Purga­tory, have not only a perfect, but also an experimental knowledge; of this pure love, and withall see such a world of devout souls, who are still pouring themselves out into such heroicall acts, of pure love, how much think you does this encourage them to do their best in this kind. And can you think after all this; that God will suffer himself to be overcome in curtesy, or charity, and not be still furnishing them, with a fresh supply of new lights, and celesti­all comforts? And certainly, the Heavenly raptures. attractions of Almighty God, are not to be numbred amongst his least favours, they do so transport [Page 112] a soul, and so absolutely master her, that she neither feeles nor cares for all the torments in the world which the body suffers, [...]hile she is thus absorpt, and even lost in Almighty God. They applied causticks to St. Thomas of Aquin, while he was rapt in his profound speculations of Divini­ty, and he seemed not to feel the least smart, or at least took no notice of it, he was so ravished, and drowned in Almighty God. They tell the same of the sera­phical St Francis, how when he was once gone out of himself, with an ardent affection of the love of Jesus Christ, they applied the button cautere, and the good Saint felt it no more, then if it had been a button of glass or christall. Many other servants of God, in their extaticall rap­tures, and lofty meditations, of the joys of Heaven, have been prickt wi [...]h needles, wounded with lances, and persecuted with rude blows, cold water, hot irons, [Page 113] and the like, and yet for all this, could not be drawn out of their sweet quiet, and repose, to give the least attention, to these rough entertainments. What shall we say now, of those faire souls, lately flown out of their bo­dies, who are so forcibly carried away with the pure love of God, and his eternal glory; who see themselves so near it, and so cer­tain to enjoy it, and to be swal­lowed up in the immense Ocean of the Divinity. So my son may be one day Emperor of Rome, (said the ambitious Agrippian) I shall most readily yeeld, to be soon after thrown headlong into the bottomless sea. And do you thinke those souls, who are most certain to raign for ever, in the Empireall heaven, can complain of the fire, wherewith they are tormented for a few hours, or years, which are but so many moments compar'd with eternity. St. Catherine of Genua assures us▪ that God does so violently, and [Page 114] withall so sweetly attract and draw after him, these happy souls, that it is impossible to find out words to express it, or any paralell to this, sweet and a­morous violence.

This pure love, which the souls Conformity with Gods will. have for Almighty God, goes not without a perfect conformity to his divine will: And this is the thing, which of all others me­tamorphoses Purgatory into Pa­radise. To have the same will with Almighty God, saies holy St. Bernard is to be like God, but S. Bern. ep. ad fratres de monte die. not to have the power to have any other will, but Gods, is to be what God is, that is con­tent, and happy, in whatsoever condition. If God, for some spe­cial reason, would have a soul to be a million of years in Purgato­ry, without fault, and without hope of any further merit, she would not much concern her self, neither for the extremity of the pains, nor for the length of the delay, but would rest satisfied, [Page 115] with a perfect resignation, to Gods holy will.

Can there be any doubt of this, when we find souls even in this miserable life, so couragious, and so conformable to the divine pleasure, as to offer themselves, to be buried in Hell fire, so it might but add one single graine of en­crease to Gods glory. No, this diformity or uniformity to the designes of Gods providence, is so excessive great, in these devout souls, so vigorous, and so puis­sant, that it cannot be expressed, or conceived in this our gross ig­norant world. The Ecclesiastical Euseb. Niceph. Baron. History assures us, that many of the holy Marty [...]s, whil'st they were in flames of fire melting of their lives, by drops (as I may so say) were heard to profess, with a smi­ling countenance, & an invincible heart, that they took themselves to be at a nuptiall feast, and to tread upon Roses. So well were they pleased, that God was so [Page 116] pleased, and that his blessed will was performed in them; nay more, that nothing griev'd them, but the shortness of their torments, and the fleeting condition of their petty martyrdoms, as they would call them. Alas, would they say, were this to last to the worlds end how happy were we, and how welcome were our flames, by the light whereof, one might clearly read the fidelity of our hearts, and their conformity to the heart of the great God of Heaven.

This excessive conformity, and To coope­rate with Gods ju­stice. sidelity of these holy souls, makes them willing, to cooperate with the sweet rigours of Gods justice against their crimes. Who loves God purely for himself, loves all that belongs to make up his glory, and since God shews himself as much God, in the excercise of his justice, as in the sweet influences of his boundles mercy, a happy soul cannot chuse but take plea­sure, to cooperate with Gods ju­stice, [Page 117] in procuring his satisfaction, even at the charge of her own suf­ferings, and would most readily annihilate her self, for the honour of her God. If our hour be come; said the valourous Judas Macha­beas, and if God have so disposed of us, let us die my brethren, and let us die bravely; it must be as the Heavens have decreed, and I will have it so, though at the cost of a hundred thousand lives. And holy Job, Is it not reason (said he) that we should as well receive what we call evils, at the hand of his justice, as favors, at the hand of his mercy? That noble Roman, that buried his Ponyard in his own Sisters breast, whom he met foolishly bewailing, the good fortune of the City of Rome, had nothing to alledg for his justi­fication, but this; What (said he) shall not Rome be Rome, as well in the excercise of rigourous justice, as in the maintenance of her greatness, and demonstration of [Page 118] her absolute power. Can I offer a more pleasing holocaust, unto the Gods, then to sacrifice my Sister, when Romes justice requires it? This Roman severity carries with it. I know not what masculine ge­nerosity, and this cruelty to a foolish Sister, argues much piety to his dear Country. In effect all the world cried up the fact, which at first sight, seemed too brutish, barbarous and inhumane. The holy souls that burne with ardent charity, seeing it necessary, that the divine justice should receive plenary satisfaction, and that Gods interest is extraordinarlly concern'd, that his justice should rule by course, as well as his mer­cy, goodness and charity, these holy souls, I say, seeing all this, have such a pleasure in their tor­ments, as cannot be comprehen­ded in this miserable life, which is so ful of self-love, but by some few noble and generous souls; that love God only for himself; and [Page 119] that so purely, as not to make any reckoning of their own concernes or suffrings.

§. 4. Another comfortable considera­tion, drawn from the desire they have to make themselves worthy of the sight of God.

TAke another consideration, Their desire to remove all obstacles [...]f seeing God. which wil much illustrate that which has been already said, and reinforce the joy of the souls, in spight of their tormenting pains. You may believe, that a soul, ha­ving once taken leave of the body, has such a passionate inclination, to enjoy her end, that is to see God and be united with God; and fi­nally to arrive unto that happi­ness, for which she clearly sees, she was created, that it can hard­ly be expressed. A bird newly stolen out of the Cage wherein she was detained captive, flyes not away swifter, the furious Course of a torrent, that precipitates it [Page 120] self from the top of a mountaine, roules not along with a greater impetuosity; the enraged winds, broke loose ou [...] of their close ca­vernes underground blow not with more violence, then the de­sire of seeing God, thrusts on a soul once freed from the thral­dome of the body.

Now as they see in Purgatory, that there is no other obstacle, but the rust and filth of sin, and the remainder of their former misde­meanours, and that Purgatory fire, is deputed by almighty God, to purifie and refine them, and so to make them worthy of his pre­sence, they are so far from grumb­ling or repining at this sweet ri­gour of Gods justice, that on the contrary, they take it for a great favour and an extraordinary piece of mercy, of almighty God, their most loving Father. When they saw'd off the Leg of that great Phi­losopher, he held it out with both his hands, he encouraged the o­peratour, [Page 121] and perhaps also took hold of the Saw himself, to do the Surgeon that piece of service, say­ing withall, let u [...] thrust my friend let us thrust, and let us not fear to cut off this rotten and useless bone, the pain you give me, will procure me a great deal of good, and the sooner we have done, the better. Be not afraid then, my dear enemy, but strike in thy Saw boldly, the crueller thou art for the time, the sooner thou wilt put me out of pain. And thus the Surgeon cut off his Leg, with as little sense or feeling, as if it had been the Leg of a statue, or of a person, that had no relation to him, or was his mortal enemy. And that Japonian Virgin, who was to dye by fire, could not hould from kissing the burning coales, and crying out joyfully, O lovely Hist. Jap [...]n. coales, O delicious flames, how much am I obliged to your sweet cruelty, since you put me in a condition of enjoying, within a [Page 122] few moments, the only spouse of my Soule, Oh, the soules in Pur­gatory say the same, with a far greater ardour of love. And I dare say more yet, that they have such a longing desire, to cooporate with God in their own purification, and to render themselves capable of the beatifical vision, that, if it were in their power, to heigh­ten the rigour of their torments, it would be the first thing they would do, to advance their eter­nal felicity. And with reason, for if we were, saies St. Austin, to take the pains of hell, in our way Serm. 2. in festo omni­um sanct. to see God, in his glory, we ought to suffer them, with a good heart, for a good so great, that whatso­ever it costs, it can never be too deare. Think well on these words, good Reader, Let God cost never so much, he cannot be too deare.

St. Catherine of Genua was heard to say, she believed, that the greatest paine which the souls have in Purgatory, is to see, they [Page 123] have an obstacle within them­selves, and some few blemishes, which hinder them for the time, from enjoying [...] [...]ight of their creatour; in so much that their spight and anger, is not so much against the flames, though never so biting, as against these un­lucky blemishes, and loathsome remainder of their sins. Nay they are in a manner in love with the fire, which by little and little helpes to free them from this cru­el paine, and do like the Patient, who kisses the razour, that is to cut out whole slices of putrified flesh, from a Gangrene, or mor­tal Ulcer, which would otherwise insensibly bereave him of his life, if that fierce remedy were not ap­plyed.

§. 5. Their suffering without merit, and the free exercise of their vertues without impediment, are to them special motives of comfort.

VVHat a pleasure, thinke To exercise vertue without merit and to suffer without re­compence. you, is it to suffer, or indeed to exercise any vertuous act, meerly for the vertue it self, without casting about for any fur­ther recompence, then barely the doing, what is pleasing to him we love, and who loves us out of his pure bounty, without any desert of ours. A Roman Lady under­standing that Caesar had condem­ned her deare Husband Petus, to stab himself, snatcht up the dag­ger first her self, and struck it deep into her breast, and then with a smiling, but dying look, spoke thus to him; My dearest, this stab has done me no harme at all, upon my honour it has not, but alass! the stab that you are going to give your self, it is that which bereaves me of my life, and with that she [Page 125] gave up the ghost. Those holy and inamour'd souls, calling to mind, how Christ died for them, to pay the ransome of their sins, without looking for any returne, by way of recompence, out of his pure charity, and obedience to his father, they would most wil­lingly sacrifice themselves, for his glory, in satifaction of justice, and imitation of his charity, and scarce feel their pains, when they compare them, with those of their dear redeemer. And though we can scarse apprehend this joy, we that are so selfish, as to relish nothing but earthly things, whose hearts are so wedded to our own interests, and so apprehensive of pain, yet have the patience, to listen to the patheticall expressi­ons, of a man of this world, who certainly was not without his havenly gusts, but could make a shift, to find out a Paradise even, in the Purgatory of the sufferings of a miserable life. You will soon discover by his golden eloquence, [Page 126] who it is that speaks. Had I the S. Ch [...]ys. ho. 8. in c. [...] Ephes. choyce, to be an Apostle, Prophet, Doctor, nay more, an Angel, and Poten [...]ate of heaven, were it in my power to be metamorphosed into a Cherubin, or Seraphim, and to be raised above their thrones, in a word, to be seated at the right hand of God, or rather to be thrown down into a dark, loathsome, and subterraneous gaole, there to be manicled, fetter'd, and greivously tormen­ted for the sole love of my savi­our Jesus Christ in company of the glorious Apostle St. Paul, with out all hesitation, or doubt; I should chuse to be there, with St. Paul, and should prefer it be­fore the joyes of heaven. How do you feel your hearts, when you heare this kind of language? and what, think you, may not the souls in Purgatory have the like affections, and more heroicall, if there can be any thing thought of more heroicall, then to quit heaven for Purgatory, and to [Page 127] leave God for God, sacrificing themselves entirely to his glory, as a perfect holocaust, to please his divine will, and appease the sweet rigours of his justice.

Blessed Father Francis Borgia, was wont to say, he would wil­lingly go to Purgatory, and lie frying there, to the end of the world, to heap up a new treasure of grace, and glory, and to be­come a greater Saint in heaven, and a more acceptable servant to his divine Majesty. In earnest this was an act of a noble heart, and purified soul, aspiring to the highest pitch of perfection. The holy man took it for a most in­comparable satisfaction to see himself every moment, to go on encreasing in vertue, and heaping up graces upon graces, and at the last, to purchase so high a place in the Kingdome of heaven, as not to have cause to envie the highest Seraphin. And yet me thinks, if I may have leave to vent my own thoughts, there is somthing of a holy kind of self [Page 128] interest, in this point of perfecti­on, holy I say, but withall interest. But why may we not believe, that those holy captive souls fly high­er and offer themselves to God, to suffer there for one another, out of a divine kind of civility, and generous act of fraternal charity? For in this world, there have been Mothers have chosen rather to die themselves then see their dear children die before them. There have been also souls, as I have touched elsewhere, have wisht to be damned (alwaies un­derstanding that it were without sinn) to save others, and this without hope of grace, or glory, merely in obedience to perfect Charity. And why should we make such a wonder of it, since the very Tygress who has no heart, but what is made up of cruelty, has nevertheless love enough, to cast her self into flames, if she find no other expedient to save her young ones. Can we believe, that bruits have more love, and [Page 129] mortal men more charity, and courage, then the holy Souls of Purgatory have for the love of God, and of those Souls they pas­sionately love. O sweet Purga­tory, O amourous flames of cha­rity, and pure trancendent chari­ty, worthy of the souls, which are so pure? Sure this is that, which the holy servant of God meant, when she said, that the souls there are wholly despoyled of all self­interest, and do wholly devote themselves to Gods interest, and that of pure charity.

We should soon see wonders in The power [...] grace and vertue when they act free­ly and with­out impedi­ment. our selves, would we but give way to our vertues, and those divine graces, which are hourely show­red down upon our souls from heaven, to work according to the full extent of their energy, and power. But alas, an infirm bo­dy, much passion, a faint heart, with a thousand other obstacles in this life; make us to do scarse half wha [...] we are able. And divines are of opinion, that, besides the [Page 130] mother of God, there hath hard­ly been one, amongst all other pure creatures, who has acted ac­cording to the full latitude of his power, and those gracious helps sent him from heaven. Others indeed, have somtimes made va­liant attempts, but it was, as it were, but in a bravado, and by spurts, and they often came off but poorly, and failed of their designes. But the souls in Purga­tory, who are as it were new min­ted, and cast into a pure sp [...]ritual substance, free from the body, and all corporeal and humane in­firmities, nor are at all impeded by their torments, from the free exercise of all the powers of their souls, they I say, give full scope and liberty to all the quires of vertues to play their parts, and suffer grace to have her entire ef­fect, and this doubtless affords them such unspeakable comforts, and advantages, as cannot well be expressed in this mortal life. O what ejaculations of their pure love? what submissions of their [Page 131] profound humility! what confor­mities of their wills? what sub­missive obedience, to the holy de­crees of Gods justice? what fide­lity and justice, to satisfie the ri­gour of Gods justice for all they owe him? what passionate desire of purity, to see themselves with­out blemish, or hinderance from enjoying God? what incredible tenderness towards God, who treats them so sweetly in compa­rison of their ingratitude, and in­fidelity? what excess of joy, to see themselves, within two fingers breadth as it were of Paradise? In fine, what a Paradise of vertues, what divine endeavours of these happy souls? what attractions of almighty God, and heavenly al­lurements? who can worthily comprehend, such a medley, of so sweet a Paradise in Purgatory, so cruelly sweet, and so amorous­ly bitter. And now I understand why St. Catherine said, that in case the souls did not meet with Pur­gatory, it would be a kind of Hell to [Page 132] them, to want the help of those purging flames, to cancel out the blemishes of their sins, and make them worthy to see God. I have not tould you, what jaculatory prayers they make, what sweet as­piratious they breath out, and what flaming darts of love, they shoote up into the heart of God. For if the Martyrs, in the greatest extreamity of their torments, could cast out such gentle sighs, and break into such divine, and amourous speeches, as to draw tears, from the eyes of a hang­man, or tyrant, what will not these holy souls do, since they have scarse any sweeter entertainment, then to converse with God, and implore his mercy. The afflicti­ons Lib. de Provid. and sufferings of the body, says Solucanns, cannot hinder the Paradise of the soul, and her inte­riour sweetness, much less, when the Soul is in the other world.

§. 6. They joy in the continual de­crease of their pains, and influence of pure heavenly consolations.

THe fire of love, makes more sensibly with them, then their tormenting flames. The natural instinct, they have to be with God, and their longing thirst, so to take their fill of those inebriating joyes when they see themselves forcibly detained, and bound fast to so base an Element as Fire, is a torment beyond expression. St. Ambrose St. Ambr. Ser. 1. maintains, that the fire of love, which had seized on St. Laurence his heart, was more active, then that which consumed his flesh, and melted the very marrow of his bones. Wherefore it must needs be great comfort, unto these sweet souls, to see that their suf­ferings, Their pains go still de­c [...]easi [...]g. are every moment dimi­nished, if not otherwise, at least, for as much as concernes the pre­fixed time of their durance, which goes lessening it selfe more and [Page 134] more, as it draws nearer to an end. And, according to the probable opinion of holy men, the inten­senes of the pain it self, is perpe­tually remitted, according to the proportion of the fresh supplies of succour, which the Church mili­tant never failes, to administer unto them, by her prayers, and sacrifices, since there is not an hour neither by day, nor by night, where there is not Mass said, or some devout prayers offered up, in some part of the Christian world. Besides St. Catherine tells us, that God also grows still more and more liberal, in showring down his heavenly sweet favours, and gracious influences upon these his wretched, and yet happy souls. There was a young woman, Heavenly comforts en­crease upon them. Val. Max. had lived with her husband, with so much chast love, that she was not more tender of her own life, and see [...]ng him, one day, laid dead upon a burning pile and having a long time in vain cast about, how she might come to receive him, at [Page 135] length threw her self just upon his heart, and so chose willingly to die with him, and mingle her ashes with his. And who doubts but the Angel Gardians, those Eagles of Paradise, seeing the souls of their pupils, for whom they had so much tenderness, and care in this life, to lie burning in scorching flames, often casts himself in, to comfort them, and if not release them, at least entertain them, with such pleasing discourses as takes of much of the sense of their bitter torments. When the King asked Daniel, whether the Lyond had not devoured him, and whether his God had power to preserve him, from that inevitable death, he answer'd, yes sir, my God has sent his Angel, who is come down from Heaven, to protect me, and has tied up the mouths of the hungry Lyons, who have not offered to touch me, nor had I ever so much comfort, in my whole life, as in this place of death, and despaire, for Paradise is every where, where [Page 136] God and his Angels are. The same happened to those three in­nocent yong men, who had leasure to sing in the middle of a burning furnace, which of a kind of Pur­gatory was become a terrestriall Paradise, or an empereal heaven. This being so, and the goodness of God comforting the Souls, with a world of good thoughts, you must know that Purgatory seems a great mercy to them, and so much the greater by how much they see clearly, the vast difference, be­tween this condition of theirs, and that of the damned Souls, and what an unspeakable favour God has done them, to dispose things so sweetly, that they might be con­vayed into Purgatory, they that so often deserved to be thrust into Hell fire, and possibly more then many of the damned souls, since there are certainly many damned but for one, or two mortal sins, whereas they may know them­selves to have committed thou­sands: [Page 137] And who knows then, whether in their extasies of love, they may not cry out, with holy S. Gregory. O my God, encrease my griefs, alas! I have deserved far more, but with all be pleased I beseech thee to remember in thy mercy, to encrease also my cou­rage, and to fortify my patience.

Ther's nothing sure that is Nothing to pure heav [...]n­ly consolati­ons. comparable to pure heavenly consolations. When all creatures are wanting, & all other worldly satisfactions, eclipsed from our hearts, so that we remain in pure suffrance, and savour nothing but God alone, then it is, says the mistical divines, that we prosess the joy of all joys, and the quintessence of all true and solid comfort. God has done us the honour (says St. Paul) to ad Ephes. 2. 6 make us sit by his divine Majesty, and as it were side by side, to his son Jesus Christ, a favour, that has so ravisht my soul, that I can­not think on it, without incre­dible St. Christ. Homil. de laud Pauli. joy. Where do you imagine [Page 138] was S. Paul (says S. Chrysostome) when he spoke this? For my part, I believe, he was lying in a dun­geon, in irons, neck and heels to­gether, forsaken of all the world, and that it was in this generall dereliction, when he was surpri­sed with those ravishing joys of heaven, and had such a feeling of Gods greatness, that he seem'd to be already seated at his right hand. When thinke you, says S. Thomas, was he rapt up into the In ep. ad Cor. third heaven, I am apt to be­lieve, it was at his conversion, when despoiled of all worldly comforts, and all things failing him at once, all mighty God, snatcht up his soul into heaven, and gave him a sweet relish of the delights of Paradise. What shall I say then of the souls, who seeing themselves besieged with fire and torments, and a thousand Mar­tyrdoms, and having no humane consolation, are put upon a sweet necessity, to have their recourse unto God, and to seek their con­tentment [Page 139] in him alone. O what fervent aspirations, what holy exstasies? what cordial oblations! what divine acts of uniformity! How amorously doth God and his Angels inspire them! what pure lights and affections do they in­still: Heare the Prophet David, Ps 93. 19. according to the multitude of my bitter griefs, your consola­tions, O my God, have rejoyced my heart. And S. Paul, when I 2 Cor. 1. 5. am oppressed with evills, then it is that my soul swims in celestial joys, and that I am as it were all can died with sweetness. And the Prophet Esay, in the great­ness of our furies, in the severest rigour of your anger. O my Lord, you have cast out some raies of your sweet mercies, and have ravished me with admirati­on. Now though all this be said of this mortal life, yet may we in some proportion give a guesse by it, how it fares w [...]th the holy souls in Purgatory, and the ra­ther, because a soul once severed [Page 140] from the body, has much more liberty, to actuate her self, and to couple an excess of torments with an excesse of joys since the same in some sort has been seen to have happened in this life. Have you ever read in St Austin, that if a drop of the Heavenly torrent should fall into Hell, Hell would no longer seem to be Hell, but a kind of Heaven. Now certainly the divine good­nesse, lets fall some of those drops into Purgatory, nor are the Angels sparing, but rather pro­digal, in showring them down upon the souls there, who with­in a few moments are to be exal­ted into Heaven, as high and gracious as themselves, and pos­sibly more.

I begin to fear, this discourse may debauch your devotions, and coole your charity, and that, see­ing the souls enjoy so much com­fort in Purgatory, your compas­sion for them may grow slack, and so not continue equall to [Page 141] their desert. Remember then, that notwithstanding all these comforts here rehearsed, the poor creatures cease not to be grievou­sly tormented, and consequently have extream need of all your fa­vourable assistance, pain and en­deavours. When Christ Jesus was in his bitter Agony, sweating blood and water, the superiour part of his soul enjoyed God and his glory, and yet his body was so oppressed with sorrow, that he was ready to dye, and was con­tent to be comforted by an An­gel. In like manner these holy souls, have indeed great joys, but feele with all such bitter torments that they stand in great need of our help. So that you will much wrong them and me too, to stand musing so long upon their joys, as not to apply your best endea­vours to afford them succour. Let us then here break off this dis­course, and passe on to consider, what assistance we owe, and they expect of our charity, and first [Page 142] let us see what a charity it is to help them.

§ 1. The greatness of the charity to the Souls in Purgatory, is argued from the greatness of their pains, and their helpless condition.

SInce there is no torment under Most charity to help tbc greater suf­ferers. Heaven, comparable to the pains of Purgatory, as you have already seen, those unhappy souls, must needs be the most afflicted creatures in the world, and con­sequently, there cannot be a grea­ter charity then to relieve them. The loving mother runs always to her sickest child, not but that she [Page 149] is tender of them all, and has her heart divided into as many par­cels, as she has children, and sick children, but where there is most need, there she makes a greater demonstration of her love, thither her heart is carried, with a greater violence, and tenderness of affe­ction, where the greatest evil, or danger appears. As for the rest, their condition is not so pressing, she speaks to them at leasure, and by giving one of them a few com­sits, a good word to another, a smile to a third, they are all well contented, but he that burns in the Purgatory of a violent feavour it is he that has most need of his mother, and so you see her as it were nail'd to his pillow, her heart her eyes, her hands, her mouth, and her very bosome lye open to this child, and she can think of nothing but him: so that where there is a greater share of misery, reason requires there should be more compassion, and more cha­rity expressed. Cast but a morsel [Page 150] of bread to a needy beggar, send a good almes to a poor Hospital, visite a prisoner, give a word of comfort to a sick person, and they are very well satisfied, but he that lies burning in unmerciful flames alas, it is he that ought to move all the bowels of your compassion. When the image of Cleopatra, with the stinging Aspes at her breasts, was carried in triumph before the Romans, though other­wise fierce and cruel enough by nature, yet could they not hold from shedding a few tears of com­passion, (and truly such a Queen in so sad a condition, was not to be lookt upon with dry eyes) the other captives yet living, did not move them at all, in comparison of that unfortunate Princess, for all she was only represented in colours, upon a painted cloth. You Angel-keepers of Purgatory, I conjure you to unlock your gates and lay your prison open, that I may discover those Kings and Queens, I mean those holy Souls of both sexes, who are shortly to [Page 151] have their share in the celestial empire, that I may lay before the Eyes of the whole Catholick Church, those Asps of grief, that lye so close at their hearts, those cruel flames, I say, that incessantly devour them, and withall the in­finite modesty, and patience, with which they endure all, in so much that not one of them lets fall the least froward, or inconsiderate word, or makes the least complaint against the sweet rigour of God. Is there a heart, if it be the heart of a man indeed, and has but a drop of true Christian blood in it, that does not feel it self to be ei­ther broken or mollified, at so pi­tiful and lamentable a spectacle, to see I say, such noble and gener­ous spirits in so deplorable a con­dition. Is there any thing with­in the whole circumference of the universe, so worthy of compas­sion, and that may so deservedly clayme, the great'st share in al your devotions and charities, as to see our Fathers, our Mothers, our [Page 152] nearest and dearest relations, to lye broyling in cruel flames, and to crye to us for help, with tears, that are able to move cruelty it self? Whence I conclude, there is not upon the earth, any object de­serves more commiseration then this, nor where fraternal charity can better employ all her forces?

Next to the grievousness of their More charity to help those that cannot help th [...]m­selves. pains, there is not any thing can so magnifie your charity to decea­sed souls, as the nature of their condition, wherein they can nei­ther help themselves, nor one an­other. For there is no more time for merit, alas no, nor any way left them to solace themselves, in the least degree, but meerly to suffer patiently, the sweet rigours of the divine justice. Here upon earth there is not so wretched a creature, that cannot both help himself, and receive help of others. At least he has his comfort, that he merits heaven by his sufferings and that his patience will prepare him a crown of glory, He may [Page 153] excercise a thousand acts of ver­tue, which are as many d [...]grees of grace and glory, if he do them as he ought. In fine he makes a ver­tue of necessity, by embracing that voluntarily, which he cannot a­void, and glories in this, that he can imitate his Saviour Jesu [...] Christ, whereas the souls can re­ceive no comfort by meriting, which is the comfort of comforts in this life, whence I conclude, that our charity to them cannot be better employed.

When our blessed Saviour, saw that poore creature, and heard him say, that he had lane there perishing at the Pond side, for the space of thirty eight years, for want of a man to help him in, it went to the very heart of sweet Jesus and presently forsaking all others he cured this poore impotent creature, and wrought that fa­mous miracle in favour of this helpless wretch, forsaken of the whole world besides, and certain­ly, this was a case of great com­miseration, [Page 154] but nothing compara­ble to th [...] case we treat of, for those that are yet living (though never so miserable) have a thou­sand tricks and devices to shift and help themselves in their mi­series, but the poore souls alas, have no way left them, to decline or sweeten their martyrdome. Pliny reports that an Eagle seeing one day, the young maid his dear Mistresse, who had cherished him in her bosome, to be laid flat on a burning wood pile was so struck at the sight, what with love, and what with compassion, that she immediately took wing, and launching into the burning flames to deliver her, was there consu­med with her. Good God! shall Savage beasts, and that Tyrant of the Aire, have more pity of a dead carcasse, that feels nothing, then we have of immortal souls, who have so great a feeling of insup­portable torments. Your Indian women use to hold it for a great honour, to throw themselves in­to [Page 155] the flames to their dead hus­bands, & so to joyn souls and ashes together, and shall it be said, that a natural love, is more daring then a supernatural and that women have more love for the dead carcasses of their hus­bands, then we for the preciou [...] souls of our Fathers, Mothers, Brothers, Sisters and others who are most worthy of incomparable love.

§. 2. Our Charity for the souls depar­ted is prefered before all other works of mercy.

YOu shall be judg your self, you that read this. If God at the same instant, should put you both in Purgatory, and in a common Gaole (as it is most easy for him to do) I conjure you to tell me, in which of the two places would you desire to be first relieved? and ought you not to do that for o­thers [Page 156] which you would have them to do for you?

Besides the spiritual works of mercy, are of a higher rank then [...] Ch [...]ty in spir [...]tual then in cor­poreal works of mercy. those that are corporal as St. Tho­mas proves excellently well. Is it not then a more noble piece of Charity, to relieve souls then bo­dies, to stretch out your hand, I say to help a poore soul out of scorching flames, then to comfort a sick person, that feels but a little heat of a Feavour, and may have a thousand sweets, and refresh­ments.

Again, when you bestow an Almes on a poore body, tis true, Nothing lost that i [...] given to the Souls. you can never do amisse, if you look only upon God, but you may often fail of your aime, and loose both your money, and your labor, if you consider the men them­selves who for the most part are Ungratefull, Deceitfull, Wicked, and so far unsatisfied, that you have never done with them. Do them a thousand good turnes, if you faile but once, all is lost, they [Page 157] do nothing but grumble and re­pine, they quite forget all the good, they have so plentifully re­ceived from your accustomed li­berality, they take notice of no­thing but what you have omitted, they believe all is no more then their due, they are as insolent a [...] if you were alwaies bound to do for them▪ To say nothing, th [...] they often abuse your charity, and serve themselves of your gracious benevolences, to offend both God and man, as being notorious glut­tons, Drunkards, Blasphemers, and abominable villans, both for body and soule.

But the good you do for souls, so be [...]utiful, so noble, & so holy, besides the rew [...]rd you shall be sure to receive from God, it is not to be imagined, how well it is be­stowed, and how grateful they are for it. There is nothing lost, though you give never so little, they take themselves to be infinite­ly obliged for your charity they never forget it, they never com­plain, [Page 158] they never turn ungrateful. Certainly it must needs be an un­speakable advantage to you, to be assured, that the good you do, is for a happy soule (though unhap­py for the time) for a Saint, that is ready to be canonized in heaven, and happily after a few more moments of pain, shall be a greater Saint there, then many whose feasts wee keep with great solemnity? Besides, it cannot but be an excessive comfort, to ob­lidge a soul, which God loves with all his heart, and which will soon lodge in his very heart. Lastly, what an honour must it be, thus to contribute to the glory of so happy a soul, who within [...] [...]hile shall be brighter then the sun, and a companion to the Angels, and shall exercise a world of most sub­lime acts of vertue, of thanksgiv­ing to God, fraternal charity, and the like. And if you chance to go your self into Purgatory, before they are released, you will be ex­ceedingly joy'd, to see what a [Page 159] gratefull remembrance they have of your charity, and would not for all the treasures in the world, but have done that little you have done for them and will scarce have a more sensible feeling for any thing, then for having lost so ma­ny faire occasions, of relieving [...] many poor souls in their grievous torments.

Our Blessed Saviour tells us, whosoever bestowes a charity on a disciple, or on a Prophet, shall be sure to have the reward of a dis­ciple or of a Prophet. Now as long as your charity exten [...]s it self only to the living, let your motive be never so pure, and for the love of God, alass, you are often deceived, and think you do a good turn for an Apostle, and he is an Apostate, or another Ju­das, you take him for a great ser­vant of God, and he often proves to be a most wicked fellow, [...] r [...] ­venous wolfe in a lambs skin, and this is seen daily, and every where, not but that you ought to do it, [Page 160] and shall never want your reward. But it falls out clear otherwise, when you place your charity up­on the souls in Purgatory, for they are undoubtedly the disci­ples of Christ, they are Prophets and great Saints, and therefore [...]hosoever shall do any ch [...]ritable office for them, may well hope to have, the reward of Saint [...]. For so it is not only those that are thus relieved, shall be translated into heaven, but those also t [...]t relieve them, shall be carried [...]her in [...]ue time, to take possession of the glory of the Saints.

St. Thomas tells us, there is an It is the [...]st ordered [...]ha­rity to help the Souls. St. Th. 2. 2. [...]e [...]ord. ch [...]. order to be observed in our works of charity to our neighbour, [...]hat is, we are to see, where there is a greater obligation, a greater ne­cessity, a greater merit, and the like circumstances. Now where is there more necessity, or more obligation, then to runne to the [...]re, and to helpe those that lie there, and [...] not able to get out? Where can you have more merit, [Page 161] then to have a hand in raising up so great Saints, and Servants of God? where have you more assu­rance, then where you are sure to loose nothing? where can you find an object of more compassion, then where there is the greatest misery in the world? where is there seen more of Gods glory, then to send new Saints into heaven to praise God eternally? Lastly, where can you shew more charity, and more of the love of God, then to em­ploy your tea [...]s, your sighs, your goods, your hands, your heart, your life, and all your devotions, to procure a good, that surpasses all other goods; I mean, to make soules happy for all eternity, by translating them into heavenly joyes, out of insupportable tor­ments. That glorious Apostle of the Indies, St. Francis Xaverius, could run from one end of the world to the other, to convert a soul, and think it no long journey, the dangers by Sea and Land seem'd Sweet, the Tempests pleasing, the [Page 162] Labour easy and his whole time well employed. Good God! What an advantage have we, that with so little and few prayers, may send a thousand beautifull souls into heaven, without the least hazard of loosing any thing? St. Xaverius could not be certain, that the Japonians for example, whom he baptized, [...]uld perse­ver in their faith, and though they should persever in it, he could have as little certainty of their salvation. Now it is an Ar­ticle of our faith, that the holy souls in Purgatory, are in grace, and shall assuredly one day enter into the Kingdom of Heaven.

But since I am entred upon the Nothing can more advance Gods glory. point of seeking Gods greater glo­ry, and procuring that his Sacred Majesty be worthily Adored by his creatures, where can you finde any thing among all the other works of mercy, more eminent in this kinde, then to concur to­wards the peopling of Paradise, and encreasing the number of [Page 163] those thrice happy souls? Let it be never so little that you ad­vance, the tearm appointed for the eternal happinesse of a soul, by recovering it out of Purgatory and placing it above the Firma­ment, O into what acts of Love will she break forth? what glory will she give to God? what excesse of Love, what Transports, Vi­sions, Unions, and miracles of heaven will ensue? And what a happinesse is it, for you to have concurred to make up all these wonders, which would have been quite lost all this time, and by your occasion are now added as a superabundant encrease of Gods greatnesse.

St. Ignatius, that glorious foun­der of the society of Jesus, stuck not to say, he should think his whole life well bestowed, should he but hinder an ungracious soul, from offending God one onely night. Such an esteem he had of encreasing Gods glory, and such an apprehension of diminishing [Page 164] the least grain thereof. What a mercy is it then, that by helping a Soul out of her purging flames, you are the cause of a million of most divine acts, which would never have been, had not the time of her delivery, been antida­ted by your charitable and de­vout prayers. Tell me, dear rea­der, what can you doe here be­low comparable to this? How many thousand Beggars, Priso­ners and sick persons may you re­lieve, without procuring the thousanth part of this [...]nspeak­able good? That which one does by anothers means, he is accoun­ted to do himself. So that all the new Saints, I mean, all the souls, who have been delivered by your assistance, shall be as it were your Lievtenants, and your Vicar-ge­neralls, or your Embassadors, to do incomparable wonders in Hea­ven, whereof you are the cause, in whole, or in part. And what comparison is there now, be­tween the good▪ we doe for men [Page 165] upon earth, and what we doe to relieve souls in the other world.

There is but one onely Case One [...] more to be [...] pied then that [...] Pur­ [...] ▪ can be imagined, in which your Charity might seem clear better employed, then in comforting the poore▪ languishing souls in Purgatory. And it is this; Sup­pose you had but one instant of life at your disposal, and could either employ it, in the conver­sion of a desperate sinner, who must otherwise be infallibly dam­ned, without redemption, or in releaving a Soul in Purgatory, whether you ought not in this case, to preferr the eternal sal­vation of a sinner, before the present ease of a soul in Purga­tory? To this I answer, that in the first place, you put a very metaphysicall case, farr remote from all common practise, for it is not a thing that will proba­bly ever happen, but should it really fall out, in Gods name, do the one or the other, as God shall [Page 166] inspire you, and God will soo­ner multiply the bread in your hands, then you should want an occasion, of relieving the poore, whether living or dead. But to give you better satis­faction, put the case as you please, and I will make the Souls in Purgatory themselves, judges of the cause, that they may have no reason to com­plain, or appeal from my sen­tence.

They will certainly tell you, that where there is question of a mortal sinne, or of the eternal losse of a soul, that has been ransomed with the blood of Christ, they had ra­ther lye still groaning under their torments, then pur­chase a little ease at so dear a rate.

No, they are not so selfish, their love is more pure then so, their fidelity to God, will never suffer them, to seek their own glory, with the least diminution or, [Page 167] lessening of Gods glory. St. Ca­therine of Siena, be [...]d two years together, with tears in her Eyes, that she might be damned for all mankind, and that she alone might suffer all the pains of Hell; rather then any one soul should be damned, or her dearest spouse grievously offended. And do you believe that a tender Virgin, made of flesh and blood, and as yet a sinner, at least so far as to be guil­ty of certain venial transgressions, can have less Self-love, more cou­rage, and more of the love of God, then the souls of the other world, who are totally disengaged from all self-respects, and love God only with a most perfect love. No, they had rather double, and re­double their cruel Martyrdomes, with a million of fresh torments, then willingly give consent, that for their sakes, one should forbear to hinder the commission of a mortal sin, or the damnation of a soul. And therefore, should the case fall in your way, stick not t [...] [Page 168] bestow your time, for the benefit of the living, do not so much as think on the Souls in Purgatory, who would most willingly, melt themselves away in tormenting fire, rather then permit such a horrible mischief.

§. 3. Of the great advantages we receive, by this devotion for the Souls departed.

BUt to come nearer to you, It makes most for our interest to pray for th [...]m. seeing that interest rules the world most, and is the spirit that moves the whole Universe, if you are at all sensible of your own interest, I mean, a holy interest allowed of by God himself, to wit an interest which we all have in the encrease of our Grace, Glory, and eternal happiness: in Gods name, do all the good you can for your neighbour (I except on­ly the case I lately spoke of) I defie you to do the thing, that can bring you so much true and solid good, or be of so much advantage [Page 169] to you, as is the striving to relieve the Souls in Purgatory with your pious endeavours.

And first, though it were true Their [...] angels [...] strive to [...] quite us. (as many will have it) that the Souls in Purgatory, are not able to obtain the least mercy of al­mighty God, for themselves, or us, in respect of their present con­finement, in which they lye, as it were, at pawne, and under a most severe restraint, and strict seizure, yet have we reason to be­lieve, their good angels, will sup­ply their defect, and not fail to requite you, for seconding them so well, in delivering the Souls under their charge, for whom they are in a kind of pain, to see them endure so much pain, and yet to be held back, as it were, only by a smal thred, from en­joying their full liberty, and be­coming their companious, and as glorious as themselves. One sigh, or sob, one tear of yours, shed for these captive Souls, is enough, to cut the thred, and then they [Page 170] will cry out, with holy David. Our souls are got loose like the innocent Sparrow, and are flown up to Heaven, having luckily bro­ken the Iron nets that h [...]ld them bound to hellish fire. The holy name of God be ever blessed, and they also, who have been so kind as to call upon him in our behalfs. It is you, dear Reader, to whom these holy souls address their speech, whom you have comforted with a good wish, or with a Tear, or with a Mass, or with a Com­munion.

But suppose the Angels, should God will be sure to re­ward us. neglect to performe this good of­fice, which notwithstanding we have reason to expect of their charity, God himself would not fayl to do it. For beholding the zeal, with which you burn, and the charity which impels you, to succour those tormented souls, whom he loves, and for whom he has prepared eternal Laurels, and rich Crowns of immortal glory, [Page 171] can you doubt, whether he takes it well, that you love these his dear friends, that you have a ten­der heart towards them, he so tenderly loves, that you do this good work, believing (as it is most true) that this is faternal charity in the highest point of its per­fection▪ and that making choyce of it, to [...]erve God in the best man­ner by your self, and by those ho­ly souls, his infinite goodness is highly pleased with your charity so well bestowed, and on so good a subject.

Mark well the reason I am now going about to lay down before you. Christ Jesus has vouchsa­fed, to honour his Church so far, as to stile her his body, of which he is the divine head; Now it is most certain, that of all the mem­bers of this most sacred, and mi­stical body, that which is the most oppressed with evils, and the most lamentably afflicted, are these dear souls, who are alass, most severely treated in the bosome of [Page 172] the Church-suffering, since there is not any torment in the world, that is comparable to theirs, as you have seen elsewhere.

If then our Blessed Saviour, see your heart melt with co [...]passion, for that part of his body, which is the most comfortless, and the most afflicted of all others, sure he must needs love you, with a paternal affection, and give you a thousand benedictions, for the ease and pleasure you give him, in that part of his body, which suffers most. Historians tell us, how a man having one day pluck­ed out a thorne out of a lions foot, the generous beast feeling him­self eased, in that part which was most grieved, soon forgot his fierce nature, and by force of love and gratitude, metamorphosed himself into a Lamb, to waite up­on this Saviour of his, who had [...] us preserved his life, and by way of requital, in a like occasion of danger, saved the [...] life also, to the astonishme [...] [...] all the be­holders. [Page 173] God playes the Lyon of Juda below in Purgatory, per­mitting his justice to sway the Scepter of rigour, now if you but pul out the thorne out of his foot, that is, [...] you ease him in that part of [...] mystical body which suffers t [...]e pains of Purgatory, this Lyon will soon become a Lamb, he will not only save these poor souls, but when you your self are in most need, as when you are strugling for life, he will shew himself, he will fight for you, and will give you the true life; In a word, he will make you clearly see, how well he takes it, that you have pluckt out the thorne out of his foot.

Now let us suppose the worst. The souls themselves will pray for us. Put case that neither God, nor his Angels, do requite you. Yet I maintaine you cannot do an act of faternal charity, wherein your gain is so great, and so certain as this I do not say it, because th [...] men of this world are commonly in an ill sta [...] [...] which their pray­ers [Page 174] can do you no service. I do not say it, because though you suppose them to be in the state of grace, yet is their devotion for you soon at an end, and while it lasts, is but a slender▪ cold, and untoward piece of service.

I do not say, that these souls, who are truly miserable, and yet holy, under a cruel restraint, and yet happy, not able to merrit any thing, and yet gracious in the sight of his divine Majesty, no, I do not say, that when they are once got into Paradise, they will be so many Angels, Guardians of yours, so many Advocates, to plead your cause at the grand Tribunal of the most holy Trinity, so many patrons and sureties for you and yours. But I say, that e­ven while they remain prisoners, they will do miracles for you. I said miracles. Now hear how they will doe, that which cannot be done. They will effect that for you, which they cannot do for themselves, and were it necessary, [Page 175] to work a miracle in good earnest, they would sooner do it, then for­sake you in your nec [...]ssities. I am not igno [...]ant, that the Angelical S. Thomas▪ 2. 2 9 [...]3. a. [...]. ad. 3. Doctor teaches, that those unhap­py souls a [...]e in such a wretched state, that they have more need to beg our prayers, then to pray for us; that they are wholly taken up with paying their debts to Gods justice, who exacts an accompt of them, to the last farthing: that this suffering Church, is rather in a condition, to suffer them to act any thing: that it is not now a time to merit, but to burn; not to succour those that are living, but to expect succour from them. A man that is drowning, has not leasure to think of others; a no­torious malefactour, that swims in boyling Oyl, is not in a place, where he ought, or can plead for another, his whole minde is so plung'd in the Oyle, and all his thoughts so overwhelmed with the boyling liquour, that tor­ments him. Alas, those racked [Page 176] souls have more reason, to cry out with holy Job▪ Ah, you my Job. 19. 21. friends, you a [...] [...]east take pity of me, for the hand of Gods justice so lovingly severe, hangs conti­nually over me, and strikes me without intermission▪ cease not to poure out your prayers for me, to abate the rigour of his justice, with your charitable sighs, for a most miserable soul. They have I say more need, to beg our pray­ers, then to pray for us. I know well, that many Learned Doctors, are of opinion, that the souls in Purgatory do not pray for us, but it is no point of our faith, and therefore they must give me leave to side with other great Divines, who very probably maintain, that Bell. l. 2. de Purgatorio c. 17. Suac. d 47. Sect. 2. & l. [...]. de oratione c. 11. those gratefull souls, pray most ardently for those that pray for them. The rich glutton (though he were certainly damned) could after his fashion pray for his bro­thers, and shall not a holy soul have the power to do it? Abraham argued the case with him, call'd [Page 177] him lovingly sonne, and seemd to be upon the [...]oint of doing Luke 16. something for him▪ at least gave him the comfort, to tell him, that his brothers had Moyses and the Prophets [...]o instruct them, as if he would ha [...]e said, that if his brothers, had not been sufficient­ly provided of other means, he would peradventure have gran­ted him his request, and sent La­zarus to preach to them. But to Math. [...]. 31. give you yet a stranger instance. The devils themselves have put up their requests to God, & have been heard, and obtaind that sor­ry comfort they desired, as when they begged not to be thrust down into Hell, and got leave to enter into the heard of Swine, and then to throw themselves into the Sea. What! shall the damned soules pray, and shall the divels be able to obtain their request, and shall not the Souls in Purgatory have the like priviledges? St. Thomas does not deny, that they pray for us, but onely affirms, that they [Page 178] have more need of our prayers, which is most true, but may well stand with their praying for us. A wicked Fellon, that is going to be turn'd off the Ladder, has yet a care to pray for his whole family, for the King and the whole Bench, that condemned him, and many times for the very Hangman too, who is ready to strangle him. And shall this wretch have more pow­er, or more zeal, or more grace, then those souls, who are so holy, and who in spight of their tor­ments, are very present to them­selves, and have their wits about them, free from all trouble and disquiet, which might rob them of the sentiment and feeling, which they ought to have, of the obligation they owe, to their cha­rity that pray for them! O no, they do the one and yet neglect not the other. They pray for themselves in suffering, they pray for us in sighing, and the one hinders not the other in Purgato­ry, since that even here upon [Page 179] Earth, the soul that is immersed in flesh and blood [...] ▪ can perform both parts; that [...] s [...]tisfy for her self, and yet have a sollicitous care of others. Did not Onias and Hieremius pray affectionately for the people of God, whilst they were in the dark prison of Abra­hams bosome! And do not the Saints assure us, that God wrought a miracle, for the merits of St. S. Gre [...] dial. Paschasius, who yet neverthelesse was not out of Purgatory. The same is reported of St Severin, and though there be some dispute who this St. Severin was, yet the Authors doubt not, but that a Saint in Purgatory, may work a miracle by Gods permission Some that are damned have wrought miracles, and is it such a wonder that we should grant this to the Saints of Gods suffering Church?

We read in the life of St Ca­therine They are powerfull advocates. of Bolognia, whose Body, Flesh and Bone, is yet entire, and sits to this houre [...] chaire, ex­posed to the view of the world, [Page 180] though it be above sixty years since her death▪ we read I say, in her life (which has the approba­tion of the sea Apostolick,) that she had not only a strange tender­nesse for the soules, but a singular devotion to them, and was wont to recommend her self to them in all her necessities. The reason she alleadged for it, was this: that she had learnt of Almighty God, how she had frequently obtained farr greater favours by their in­tercession, then by other means. And the story adds this, that it often happened, that what she begged of God, at the intercession of the Saints in Heaven, she could never obtain of him, and yet as soon as she addressed her self to the souls in Purgatory, she had her suit instantly granted. Can there be any question, but there are souls in that purging fire, who are of a higher pitch of sanctity, and of a farr greater merit in the sight of God, [...]hen a thousand and a thousan [...] Saints, who are [Page 181] already glorious in the Court of Heaven. Tell [...] was not our Dread Soveraign [...] during his late Banishment, more puissant, and more mighty, then His Subjects, who lived still in their own Coun­try, at their liberty, and at their ease, and perhaps in greater plen­ty, for we see Him, no sooner re­stored to His undoubted Right, but he is every way as great [...] King, as His Predecessours, as richly Attired, as much Courted by Forraign Princes, and as glo­riously attended at White-hall, whereas the rest of his Nobility and Gentry, are but his crea­tures and most humble Servants. There are great souls, that for some slight misdemenours, are banisht out of the Kingdome of Heaven (to which they are heirs apparent, as being the adopted Sons of God by Grace) nay more, are locked up in that burning fur­nace, which we call Purgatory, but they are scarse [...] [...]ose, when you may see them [...] out in tri­umph, [Page 182] and go soaring up above the Heavens so high, as to loose all sight of them. And when they are once there, what will they not do for you? And what did not our gracious King to his po­wer, to honour and gratifie, those that stuck close to Him in his mis­fortune; or were so lucky, as to have a great hand in restoring Him. King David at his death, recommending his good servants to his Son Solomon, spoke thus withall, My Son, there is such a one, and such a one, have well deserved death, for the crimes they have committed, but when I was generally deserted, and when they took the boldness up­on them to throw stones at me, these men, took pitty on me, and gave me succour. in my greatest affliction, and therefore I charge thee, O my dear son, to be mind­ful of them, and to favour them as thou lovest me. Have not ho­ly souls as much charity as David? Is not the misfortune into which [Page 183] they are faln, of a more sensible nature then His? In what a lofty strain, will they [...]hen represent unto God, the good service you have done for them, in their ex­tream necessity, when they find themselves on [...]e securely seated in those heavenly mansions! And what will not that boundless mer­cy, be moved to grant, at the instance of so dear friends.

Shall I tell you, there are many worthy persons, think these words of Jesus Christ, may be very pro­perly applied to the souls in Pur­gatory. Do good (saith he) and make your selves friends at the charge of your purses, and be good stewards of Mammon, the false god of Riches, that those whom you relieve, may assist you at the hour of your death; and lead you into eternal tabernacles. Among the poor, none so secure, of enjoying the delights of Para­dise, as the souls in Purgatory, who are all predestinate, and all [Page 184] holy, for the present they are poor indeed, and helpless crea­tures, but if you contribute never so little to their ease, they will be sure to requite you in your neces­sities, if not before, at least when they are once possest of the joyes of Heaven.

Cardinal Baronius, a man of credit, beyond exception, relates In annal. Eccles. how a person of rare vertue, found himself dangerously assaulted, at the hour of his death, and that in this Agony, he saw the heavens open, and about eight thousand Champions, all covered with white Armour, to descend, who fe [...]l instantly to encourage him, by giving him this assurance, that they were come to fight for him, and to disengage him, from that doubtful combate. And when with infinite comfort, and tears in his eyes, he besought them, to do him the favour, to let him know, who they were, that had so highly obliged him. We are (said they) the [...]uls whom you [Page 185] have saved and delivered out of Purgatory, and now to requite the favour, we [...] come down, to convey you instantly into Hea­ven. And with that he died.

We read such another story of [...]. [...]er­thus. ap [...] P. Roam de Purg. c. 20. St Gertrude, how she was troub [...]ed at her death, to think what must become of her, since she had given away all the rich treasure of her satisfactions, to redeem o­ther poor souls, without reserving any thing to her self; but that our Blessed Saviour gave her the comfort to know, that she was not only to have the like favour, of being immediately conducted into Heaven, out of this world by those innumerable souls, whom she had sent thither before her by her fervent prayers, but was there also to receive a hunderfold of e­ternal glory in reward of her charity. By which examples we may learn, that we cannot make better use of our devotion, and charity, then this way. But he that will [...] satisfie himself, [Page 186] that he can loose nothing, but gain excessively though he should offer up all his satisfactory works, for the souls in Purgatory, let him read over what F Eusebius Nerem­ [...]ergicus, and F. James Monford, have excellently well written up­on this subject

§. 1. What succour they receive, from the Angels, and Saints in Hea­ven?

IN the first place, you would be The Saints pray for them: resolved, whether the Angels, and Saints in Heaven, and above all the Mother of mercy, Pray really for them. If so, how comes it to pass, that they do not every [Page 189] hour, or indeed every instant, make a general Gaole delivery, and quite empty Purgatory? For what power has the Mother o [...] God? what cannot so many mil­lions of Angels and Saints do? what can they be denied, in so favourable a request, for persons of so high merit. I answear, that they pray for them, and pray i [...] good earnest, and I say further, that they are not content, with a quarant hour, now and then (as our custome is, in occasions of pressing necessity) but they keep a perpetual and constant course of prayer in heaven, in favour of these holy Souls.

This I take to be the pious be­lief Vid. Su. d. 48. Sect. 9 of the Catholick Church, as delivered by the whole sacred Torrent of Doctors. Nor is there the least reason, why they should not do it, being not only power­ful, but full of charity, especial­ly, when they remember, that the like charity was bestowed on ma­ny of them, that their necessity is [Page 190] extream urgent, that they are all Members of one body, that they do not only concur to the glorifi­cation of their dear brethren, but are themselves to receive an ad­ditional increase of accidental glory, for having advanced the delivery of those precious souls, who perhaps may be holier then some of their own blessed compa­ny: Besides, this is a charitable office, sutes well with their happy state, and there appears not the least inconvenience in it in this World. And yet, if this be so, one would think, they might soon turn all the souls loose, and empty Purgatory, so that it were impossible, for any soul to make any long stay there. Hold, you must pardon me, and not flat­ter your selves too much, with this vain credulity. You are to know, that the Saints, are not such strangers to the decrees of divine justice, as to beg the souls release without punishment, for that were the way to destroy all [Page 191] justice, no, they accommodate themselves to the Laws of heaven, and willingly submit to the most equitable resolves of Gods justice amongst which, it stands irrevoca­bly decreed, that this life should be the place for mercy, but that justice should bear the sway in Purgatory. Do not then wonder, that the Saints, do not obtain so extra vagant a favor, the souls themselves, who are the most nearly concerned in their own sufferings, would be ashamed to demand it. Is it not reason, that God should be God in all his at­tributes, and exercise his justice as well as his mercy? We must take heed, how we employ, or ra­ther abuse his clemency so, as to break down the Laws of his ju­stice. Will you then know what the Saints do?

First, They pray God, to in­spire The saints have many wayes to help them. the living, to offer up their satisfactory works for the dead and to find out a thousand in­ventious [Page 192] to help them. Secondly, They labour to shorten their time by procuring, that the intension, or sharpness of their pains, may supply for the length and exten­sion thereof, wherein there is no wrong done to justice, but only an exchange made of a long pain into a shorter one, but more vio­lent and yet this is an extraor­dinary favour, for you cannot imagine, what an incomparable treasure, is one day in heaven advanced before the ordinary prefixed time.

Thirdly, Many Saints have left behind them, a great treasure of satisfactions, above what was due for their sins, so many holy in­nocent hermits, so many chast Virgins, so many great Saints of all orders in Gods Church, who lead such austere lives. Now is it not very likely, that these good Saints, may pray God, to apply the superbundance of these their merits and satisfactions, to the poor souls in Purgatory, and who [Page 193] knows, whether the infinite good­ness of God, may not accept it for good payment. Fourthly, Why may we not piously imagine, that even those Saints, who have no such remainder of merits, pray those that have it, to bestow it as an almes to relieve the poor souls. Sure they are so courteous as not to deny any thing to one another, especially in a case of so great commiseration, and why should they hoard up these precious trea­sures, which cannot availe them? or how can they bestow them more charitably.

Fifthly, What harme were it to say, that the Saints beseech our blessed Lady, and even Christ him­self, who has an infinite treasure of satisfactions in store, to apply some of their precious merits this way. I know the severer divines, will not have it, that the Siants have recourse in this, to our bles­sed Saviour, who has determined, what, and how he will have this applied, according to the ordi­nary [Page 194] straine, and set Laws of his divine justice, but there be other Doctors, of a milder temper, be­lieve, he may be drawn somtimes, to wave the extremity of rigour, & to dispense with his own Laws, so that by extraordinary priviledge, we may hope for this favour of sweet Jesus, and his Saints. And if other Saints, have so much cha­rity for the poor Souls, you will think it but reasonable, that the Fathers and Mothers (the same is to be said of other near relations) who are in Heaven, and know, that the Souls of their dear chil­dren, are lockt up in that fiery furnace, will use all their possible endeavour, as far as God will give them leave, to fetch them out. But what shall I say, of those saints who were lifted up into Heaven, before their time, by the extra­ordinary assistance of the living, whose turne now it is to be in Pur­gatory, is it not very credible, they will now requite their courtesie, and with usury too. [Page 195] For example, there may be a soul in Purgatory, has helpt above a thousand other Sou [...]; out of that place of torments, can it be im­agined, but that that regiment of Saints, will do all they can, and more if it were possible, to deliver this their deliverer, and to place him in the court of Heaven, who had so great a hand, in their time­ly preferment. But because we are mere strangers, to the stile of that court, and nothing acquain­ted with the constitutions of that divine Monarchy, let us con­clude only thus. That whatso­ever the Saints can do, for the comfort of these languishing souls we may be sure they do it, and do it punctually, without negle­cting the least moment, and where they cannot prevaile, without breaking the just decrees of their Soveraigne, there they willingly acquiesce, and with due submis­sion, adore the divine justice. So much for the Saints. Let us now speak of the Souls themselves, and see.

§. 2. Whether they are capable, of being relieved by one anothers Prayers?

IT may be justly questioned, They help one another. whether the Souls, though alto­gether incapable of helping them­selves, in their extream misery, may not at least be permitted, to help one another, by their devout prayers. For if they have the pri­viledg, to pray for the Saints in Heaven, that God will be pleased to encrease their glory; if they can pray for the living, as I endea­voured to evince in the last §. Nay, if a damned soul, may have liberty to pray for his friends as it seems to be clear, in the case of the rich glutton, why may they not be so kind, as to pray for one another? If the flames of Hell (said the Devout Sales, that worthy Prelate of Geneva) were not sullied with the smoake of sin, were they but pure flames of holy love, O what a pleasure [Page 197] were it to be swallowed up by such flames, or to be thus damned e­ternally to love God. What should hinder then, but that the Souls in Purgatory, where the fire of love, triumphs over their tormenting flames, may display their ardent charity, and vigo­rously apply themselves, to assist, and comfort one another, as far as Gods providence will give them leave. May we not presume to fancy, that out of an excess of charity, they are willing, to dis­poil themselves of all those helps, and advantages, which they re­ceive of their friends, to throw thē upon others, offering themselves freely, to suffer for one an­other. Tertul. Apolog. Tertullian admires, how prodigal the first Christians were, in this kind of charity, of suffe­ring, and even dying for one an­other, how ready they were, to leap into the very flames, and expose themselves to the most cruel tortures that could be de­vised and all to save others, for whom they were prepared. What? [Page 198] shall frail mortals, who are made up of flesh and blood, thus wil­lingly suffer for one another, and shall not the souls, who have cast of with their bodies, all humane weakness and imperfection, have as much charity, for other souls, especially, being certain of their salvation, of which men in this life, can have no assurance, with­out a particular revelation. St. Ambros. de Virgin.

Didymas offered to dye, for St. Theodora, and in conclusion both died for her, and with her. Elizeas being dead himself, raised another from death to life, which was more then he did for himself. St. Paul seems to have been con­tent, to be damned, to save the Jews, alwayes reserved, that it might be without sin. David would willingly have met with death, in her uggliest attire so he might have saved his son Absalon, and yet he knew him to be but a graceless & unnatural parricide. Shall not holy souls, have as much kindness for other souls, whom they see, upon the point of being [Page 199] metamorphosed into Seraphins, as David had for a meer reprobate and lost creature? Many Saints in this world, have beg'd it as a favour of Almighty God, that they might suffer for the souls in Purgatory, and have done it in good earnest, freely renouncing their own conveniences, for the souls comfort, by a most heroical act of supernatural charity. Do not you believe, that the souls in Purgatory, have a more refined love, and that they actuate them­selves in more heroical, transcen­dent acts of charity, since they are not only grown to be inpeccable, but have withal a far clearer in­sight, into the nature of this di­vine vertue. I but they can me­rite nothing. True, but do you take them, to be so selfish, as to do nothing purely for Gods sake, without seeking their own inter­est? what say you to our Angel Guardians? is it for any private lucre or merit, or purely to please God, and to do us a work of sin­gular [Page 200] charity, that they have so sollicitous a care of us? And when God himself loves us, is it I pray you, for any interest of his own, or out of an excess of his overflow­ing bounty, and charity, which Math. 5. 48. well becomes him. [...]e perfect (saith he) as I am perfect, now the means to do this, is to be well versed, in these acts of heroical love, as, to love God for God, be­cause he deserves it, as being the only charming object of our love. I love, said St. Augustine, because I love, I am resolved to love, be­cause I am beloved of him, that loves me only because he will needs love me. To love for meer love, is the quintessence of divine love. What? shall we be so nig­gardly, so mercinary or so me­chanical, as not to excercise an act of pure love, without hope of reward? Is not our love well re­quited, if we please God, and those whom God loveth? They say Appelles, would give away his Pictures for nothing, he had so [Page 201] great a valew for them, he thought no set price could be equal to their worth, and that gold it self was too mean a thing, to purchase such precious labours, which he therefore chose rather, to give a­way gratis, then to expose to an unworthy sale, so that, the bare pleasure he took, in bestow­ing them upon his friends, was all the recompence he lookt for, for those incomparable pieces. And certainly, it is a most noble, and truly royal thing, to give, and to give without hope of re­quital.

Seneca spoke a word, which shew'd a magnanimous, and true Sen. l. de benef. generous heart. To give, and to loose all benefit by his gift, is no wonder, but to loose all benefit and yet to be still giving, is a divine Master­piece, and an act worthy of God indeed. Now when these chari­table soules, can gratifie others, by giving away the charities, which [Page 202] are bestowed on them, why should they not do it? To do a pleasure for another, without incommo­dating himself, is no more, then what you may expect of an Ara­bian, or Barbarian, but to incom­modate himself, to lye burning in fire, groaning under excessive tor­ments, and all this, to make o­thers happy, is certainly an act worthy of those noble, and gene­rous souls, who are all inflamed with pure divine love. When they had a minde to flatter their Caesars, the people would cry out, O Jupi­ter, take away some of our years, shorten our lives, decimate our dayes, and give it all to prolong the life of our good Prince, let him live, at the charge of our lives we are all ready to lay them down at his feet, that he alone may live, and raign happily, in the flourish­ing greatness of his Empire. Shall Infidels have more kindness for a mortal man, perhaps a wicked Tyrant, or a profane Atheist, then holy souls have, for those that are [Page 203] about to be Canonized for Saints in the Church Triumphant? I have heard of great servants of God, who when they saw some famous Preacher, or Apostolical Person, draw near to his end, would expresse themselves to this purpose, O that I were permitted to dye in his Roome, for I alas am but an unprofitable member of the Church, all my services a­vail but little to advance Gods cause, whereas this worthy person may do a world of good, and be a comfort to infinite souls. What should hinder a soul in Purgatory, from having the like feelings, may she not, and with truth cry out, I am well acquainted with my own abilities, and can have a nea­rer guesse, what I am able to doe in Paradise, where I am like to be one of the meanest servants in the whole house of God, and there­fore may be well spared, but there is such a soul, had she but once cleard the petty debts, she stands yet engaged for, she would in­stantly [Page 204] mount above all the Quires of Angels, and possibly soare up to the highest Seraphims. O that I might but have leave, to suffer here a while in her place, how willingly would I do it, that so my God might be the sooner, and better glorified in heaven, by this happy soul, and a million of other souls upon earth, receive comfort, and protection, from her powerfull intercessions. I willing­ly resign up unto her all the right I have, of being set free my self, and if God permit, I am ready to make her a deed of gift, of all the suffrages, which my dear friends have sent me, for sure all the pains which shall fall upon me by this bargain, can not but be amour­ously sweet, since they are the cause of so great a good, in the empirial Court of Heaven. St. Christina, was already lodged in Heaven, says Cardinall Bellarmine, l. de gemitu, col. c. de Purg. when she quit the glory of Para­dise, to exchange it for the flames of a thousand and a thousand [Page 205] most cruel Martyrdomes, & why may we not believe, that so cha­ritable soules, would willingly yet remain in their flames, that others more worthy then themselves may be sent out in their roomes to glo­rify God in Heaven. VVhether God accept of these holy desires or no, may be a question, but at least, it seems very credible, that the souls who are so replenisht with perfect charity, make such tenders of their service, as farr as God gives them leave, and as farr as it may stand with the laws of the Church patient. But enough of what passes in the other world, of which we have no certain re­velation, nor other clear light to guide us by. Let us now turn our speech to the living, and see what they are able to perform, for the benefit of the dead.

§. 3. That the dead may receive help from us that are living, and how we must be qualified to doe them good.

BE pleased to take notice, what several meanings these [...] eans impetration, satisfaction, &c. three words import, Satisfaction, Impetration and Suffrage. Satis­faction implies a good work, ac­companied with some grief, or pain, answerable to the pleasure, we unadvisedly took in sinning, whereby we make an honourable amends, and satisfie the Laws of Justice, by repairing the injury we have done. Impetration is a kind of letter of request, which we present to the mercy of God, be­seeching him to pardon those, for whom we offer up the sacrifice of our devotions, and the incense of our sighs and prayers, so that our prayers, addresse themselves to the sole mercy of God, and crave an [Page 207] obsolute pardon, or abolishment of the crime, as a pure gift, without offering any proportionable satisfaction, save only that of our blessed Saviour, or in general, of the Church mi­litant. Suffrage is a tearm which comprehends both, whether it be a penal work, or a prayer only, or both luckily united together. The Church triumphant, to speak properly, cannot satisfie, because there is no place, for penal works in the court of Heaven, whence all grief, and pain are eternally banished.

Wherefore the Saints, may well proceed by way of impetation and prayers, or at most, repre­sent their former satisfactions, which are carefully laid up in the treasury of the Church, in lieu of those which are due from others, but as for any new satisfaction, or payment, derived from any pe­nal act of their own, it is not to be lookt for, in those happy man­sions of eternal glory.

The Church militant may do ei­ther, as having this advantage above the Church triumphant, that she can help the souls in Pur­gatory, by her prayers and satis­factory works and by offering up her charitable suffrages, where­with to pay the debts of those poor souls, who are run in arreare in point of satisfaction due for their sins. Had they but fasted, prai'd, labor'd, or suffer'd a little more in this life, they had gone directly into Heaven; what they unhappily neglected, we may sup­ply for them, and it will be accep­ted for good payment, as from their bayles and sureties. You know, he that stands surety for another, takes the whole debt upon himself, this is our case, for the living as it were entering bond for the dead, become re­sponsable for their debts, and of­fer up fast for fast, tears for tears, in the same measure and propor­tion, as they were liable to them, and so defray the debt of their [Page 209] friends, at their own charge, and make all clear.

This then is the general sense The living may help the dead [...] how [...] ▪ of the Church, that the living may help the afflicted souls, all these several ways, either by sa­tisfying for them, or by their prayers, or by interposing the satisfactions of Christ Jesus, who has left them at the disposition of the holy Church his beloved spouse. And what rational person can deny this, since they are all members of the same mistical bo­dy; and consequently are tied in charity, to yeild mutual assistance, and comfort to one another, and the rather, for that every one in his turn, may stand in need of the same friendship, and look to be requited. I am pertaker, said Ps. 118. 63 holy David, with all those that fear God, and holy Church, to this purpose repeates that doleful ditty, so full of tenderness, out of Job, take pitty on me, at least you that are my friends, for the Job, 19. 21. hand of God has falne heavily [Page 210] upon me. And otherwise we must discredite a world of good Au­thors, a world of authentical re­cords, a world of most pregnan [...] proofes, and blast the reputation or venerable Antiquity, which has ever held it as one of the maine points of Christian charity, to pray fervently for the faithful de­parted, to pay their debts, and to strive by all means possible, to help them out of their flames. To which purpose, by special favour almighty God has somtimes per­mitted souls, to shew themselves visibly to their friends, and kin­dred, and to beg relief by Masses, Prayers, and other good works, whereby to shorten and diminish the sharpness of their torments. So did Pope Innocent the third, and a thousand others, as appears by unquestionable relations of grave Authors. What they cannot of themselves, they beg of us, and beg it as an alms for charities sake and it were both sin and shame to deny them. That which often [Page 211] costs us but little, they esteem at a high rate, and could they but give us a clear sight, of the won­derful effects of our smal endea­vours, we should questionless take their cause more to heart then we do. Howsoever St. Thomas, and other divines assure us, that even in rigour of justice, our sa­tisfactions are accepted in lieu of theirs, since God has so ordain'd, and past his word for it to his dear spouse the Church, who really believes it to be so, and proceeds accordingly. So that we may rest confident, that whosoever under­takes to provide for those distres­sed souls, so he be qualified with the conditions which are requisite on his part, shall infallibly relieve them. Well, but you long now to know, what these conditions are, with which we may be mo­rally certain, that our suffrages are effectual towards the purify­ing, and releasing of the poor souls in Purgatory.

He that will have his works ac­ceptable We must be in the state of grace to do them any good▪ in the sight of God, for the obtaining of any mercy for himself, or others, must in the first place be sure to be in the state of Grace, that is, Go [...] friend, for how can God be pleased at the doings of his mortal enemies? how can he relish, or approve actions which proceed from a heart envenomed with the dead­ly poyson of mortal sin? Could I work miracles and wanted but a graine of true charity, all this, sayes St. Paul were but wind, it 1 Cor. 13. were all unprofitable. Next unto this, he must not fail, to have an intention of doing such a good work, to relieve the soul, he either names himself, or leaves to Gods determination and choice. Be­sides the work must be good and vertuous of it self, that is, accom­panied with all due circumstan­ces. The more love, humility, contrition, and devotion you bring, and the more penal your work is, the more precious will it [Page 213] be in the sight of God, and the greater miracles will it do in Pur­gatory, rejoycing the afflicted souls▪ quenching their flames and converting Purgatory into Para­dise.

But let us now look a little into Whether the Mass of a wicked. [...] Priest [...] availe [...] ▪ the consequence of this Doctrine. Does it not hence follow, that all lewd and ungodly Priests, are unprofitably employed for the good of the souls, for since they are supposed to be in a damnable condition all they do, seems to be as good as nothing, and then, what a world of Masses shall we have quite cast away, what a world of foundations utterly lost, since they may often fall into such wicked hands. Away with these discourses, which are not only false, but very prejudicial to Pur­gatory. Good divinity teaches, that a Mass is alwayes a Mass, al­wayes Su. d. 48. Sect. 8. good and of an infinite va­lew, that the Priest that sayes it, or sings it, as a Minister of Gods church (let him be never so unwor­thy) [Page 124] is alwayes acceptable for her sake, in whose name he acts, that if you take him as a private, and particular person, tis true, all his prayers and devotions, can availe nothing, but as he represents the Church, he cannot fail, to do the maine deed we pretend, and we need not scruple it. You would be amazed, should I further tell you, that it may very well fall out sometimes, that you may gain more, by hearing the Mass of a loose, or deboach'd Priest, then of another, for that which is com­mon to both is, that th [...]y both of­fer up the propitiatory sacrifice of the Mass, which is alwayes plea­sing in the sight of God, they are both Ministers of the Church, and under this qualification, they are both acceptable persons, both have the intention you require, of relieving the soul you recommend unto them, both performe all the holy rites and ceremonies, which the Church prescribes in this case: In this they differ, that the one [Page 215] adds particular devotions of his own, which are grateful to God, because he is in the state of grace, and one of his adopted children, whereas the others personal acti­ons, are of no worth, because we suppose him to be in an ill state. Well, but this is the cause why you that know it & are fearful to loose by the bargaine, bring so many Theological acts of Faith, Hope, and Charity of your own, so many holy affections, springing from a zealous devotion, all infla­med with the love of God, that the loss you were afraid of, is a­bundantly recompenced, and with no little advantage to your cause. Be not then of the num­ber of those fond persons, who profess, they are afraid to sound obits, for their deceased kindred, least the Masses should come to be said by ungodly, and irreligious Priests. It were meer simplicity, to be afraid of clear cristal water, because forsooth, it issues out of the snoute of a black marble ser­pent, [Page 216] or passes through the Jawes of a Lyon of Brass. Would you refuse a million of Gold, if it were sent you out of Turkie, from some wicked renegado? or should the Pope send you a Cardinals Cap, would you be so nice as not to ac­cept it, because the messenger that brought it, were an ill condition'd fellow? Elias was not so dainty, as to forbear his meat, because it was brought by a Raven. Do a Gods name what is fitting, and leave the rest to God, who out of his infinite goodness, knows how to supply all these defects, espe­cially such as happen against your will, and such as you know not how to prevent, unless you were a Prophet.

§. 4. Of the particular wayes we have to help them.

THe holy Canons, and Doctors of the Church, comprehend all the means, and advantages we have, to relieve, the dead, under [Page 217] these four general heads. 1. The Priests oblations & sacrifices. 2 The Prayers of devout people. 3. Almes deeds. 4. Fasting, unto which, you must reduce all kind of auste­rities, all penal works, that afflict the body, what way soever, and in a word, all that goes under the common notion of suffrages.

For the enjoying of all which helps, St. Augustin observes, how greatly it may import to bury the dead, in Churches where the bo­dies of Saints and holy Martyrs lie enterred, not that the bare lying th [...]e can so much availe them, but for this, that devout people resorting more thither, then to other places, to perform their devotions, to God, and his Saints, and seeing the Tombes of their deceased friends, cannot but remember to apply their charitable suffrages, for the help of such needy persons.

I am in love with that Religi­ous Masses. practice of Bolognia, where upon funeral days, they cause [Page 218] hundreds, and thousands of Mas­ses to be said, for the soul depar­ted, in lieu of other superfluous and vain ostentations. They stay not for the Anniversary, nor for any other set day, but instantly do their best, to release the poor soul from her torments, who must needs think the year long, if she must stay for help, till her anni­versary day appears. They do not for all this, despise the laud­able customes of the Church, they bury their friends with honour, they cloth great numbers of poor people, they give liberall Almes, but as there is nothing so certain, nothing so efficacious, nothing so divine, as the holy sacrifie of the Mass, they fix their whole affecti­on there, and strive all they can to relieve the souls this way, and are nothing so lavish as the fashion is, in other idle expences, in im­portune Feastings, which are often more troublesome to the living then comfortable to the dead.

But you may not only comfort the All kind of afflictions. afflicted souls by procure­ing Masses for them, nor yet only by offering up your Prayers, Fasts, Alms-deeds, & other such works of Piety, but you may bestow upon them, all the good you do, and all the evill you suffer in this world. If you offer up unto God, all the cruel frettings, and grip­ings you endure in a fit of the Stone, which tears up your very entralls, if all the bitter sting and gnawings of the raging gout when it buries you alive in a kind of Purg [...]ory, if all the sensible tearings of a desperare Megrim, when it cleaves your head in pie­ces, if the sullen humour of a Quartan Ague, which steeps your very heart in the Gaul of a deep melancholy, if all the other evils, which murther you alive, and do not kill you out right, to be still killing you, with a lingring death. If I say, you offer up unto God, all that causes you any grief, or affliction, for the present relief of [Page 220] the poore languishing souls, you cannot believe, what ease and comfort they will finde by it, and as in the buckets of a VVell, while the one sinks down to the bottom, the other mounts up to the top, so the lower you humble your self in your sufferings, the higher you will raise the souls in their flight towards heaven. Nor will you have cause to fear, forgetting your self while you satisfie for them, for it will infallibly come to passe, as St. John Chrysostome as­sures us, that God, who is always prodigal of his mercies, will be sure to remember you, and the ho­ly Souls, soaring up to Heaven with the wings of your Charity, will there plead for you with so much eloquence, as to gain your cause, or at least obtain so much patience for you, as to defie the worst of your evils, which do so insult, and tyranize over you, with so much insolence, Pliny would make us believe, there are certain fishes, that entertain so [Page 221] faire an amity, and faithfull cor­respondence with one another, that if one of them chance to be hung in the net, the other strives al he can possibly to set him free, and having no other means to compass his design, presents his taile, or one of his sins, which the other lays fast hold on with his teeth, so that, while the one thrusts with all his might, and the other draws with all his force, they break the mash, make way for the prisoner to get out, and so swim away both triumphing in their li­berty. Mean while the kind fish that was sorely bitten, bleeds fresh of his wounds, and yet is so well pleased to have purchased his friends liberty, though at the cost of his blood, that he thinks not of his own mischief, for the joy he takes in his friends safety. Do you the same for your friends, who are detained captives in Pur­gatory, lend them your Armes, your Head, your Blood, all your griefs, and pains, and they will [Page 222] be the sooner released out of their miserable thraldome, and you by their favour, shall in your turn passe through it with so much [...]wiftnesse, that you shall scarse feel the scorching flames, with which they are so grievously tormen­ted.

You have another easy, but [...]lgences. most powerfull means to help these unfortunate souls, and that is to dispense out liberally a­mongst them the inexha [...]stible treasure of indulgences, to cause Masses to be often sa [...] [...] privi­ledged Altars, to gain Jubilies and other plenary Indulgences, which are appliable to the benefit of deceased soules. For though some extravagant writers, have been so bold, in their unwary speculations upon this subject, as to question, whether the Popes power in granting Jubilies and o­ther pardons, reach to Purgatory or be only confined to this world, yet the current of sober Doctors, must bear the sway, who all con­clude, [Page 223] that as to the living, his Holiness proceeds by way of abso­lution, and as to the dead, by way of suffrages and satisfactions, but has full power over both, to loose or bind, open or lock up Heaven gates, and to distribute the treasure of the Church, and that he has his commission for all this, from the sacred mouth of Jesus Christ himself, Math. 16. Certainly there be thousands, de­serve to lye in Purgatory, were it only for this strange neglect, that ha [...]g so rich a treasure in their han [...]s, wherewith to ran­some poore captive souls, they were so carelesse, as to make little or no use of it, but let a thousand occasions slip in which they might have released them, and all for want of a little pains to gain Indulgences.

And they are the less to be ex­cused, because it is very probable, Prepos. de Indulg. q. 14 dub. 10. & Alii. passim: that they may gain Indulgences, which are appliable to the dead, whether they be in the state of [Page 224] grace or no, so they do but the work prescribed.

What will they do (sayes the A­postle) [...] Cor. 15. [...]9 that are Baptized for the dead? What means this Baptisme for the dead! I leave a dozen of Interpretations, to tell you, there were some fervent Christians in those days, that took a world of pains, and suffered a world of austerities for the faithful depar­ted, and so were Baptized in the tears of contrition, and in the blood of a most rigourou [...] and pe­nitential life. I requi [...] not so much of you, only a little care of applying such indulgences as you have in your power, to do them good, who by a little of your fa­vourable assistance, would be soon set at liberty. Cruel heart! canst thou refuse so slight a curtesie to souls so holy, and yet in so lamen­table a condition. And if thou hast the honour to get in thither thy self hereafter (I say the ho­nour) dost thou not deserve to be let alone, to feel at leisure the [Page 225] smart of thy idleness and disloy­alty. Who will take the pains to help a wretch, who would scarse stir a finger to help out souls, whose eternal happiness she might as easily have procured, as cut a smal thred in two, or quench a little sparke of fire?

I have not the confidence, to Holy [...] ses [...] all [...] low. propose things of greater hard­ship, and therefore I will not ex­hort you to imitate the example of St. Catherine of Siena, who of­fered to s [...]ffer the pains of Purga­tory it s [...]lf, in place of her dear Mother, nor that of St. Catherine of Genua, who really suffered two years together, what flesh and blood is not able to endure in this mortal life, not that of St. Chri­stina the wonderful, whose exces­ses Bellarm. Surius. Vitri [...]co. in this kind were incredible, if not attested by very credible per­sons. I know there is no perswa­ding you, to devote your self to such holy excesses, least you should chance to be taken at your word, as some others have been. I hope [Page 226] at least I may without offence, minde you not to stick to apply this way all your fasts, hair gir­dles, disciplins and other corpo­ral afflictions, and in a word all the evils you suffer in body or soul, whether they be voluntary or unavoidable. This I beg as a most w [...]lcome almes, to the poor souls in Purgatory, and a charity, which will be of no little comfort to your self. Do but as Magdalen and Martha did, when they saw their brother Lazarus lockt up under ground, and overwhelmed with Earth, they wept and took on so bitterly, that they drew tears from our blessed Saviour, and rescued their brother out of the Jawes of death. They are your brothers I entreate for, they are prisoners under ground, Christ Jesus has as tender a hart as ever, give your selves then to acts of contrition, let a tear steal now and then from your eyes, and happily sweet Jesus will be so well pleased to see them, that they may suffice [Page 227] to quench the flames of Purgatory and possibly work a miracle there in raysing souls to life everlasting, and placing them above the fir­mament, that lye now as it were buried in that subterraneous lake of fire. But if you be so aride and barren or so niggardly, as not to afford them a tear, at least send them the sweet refreshment of a devout aspiration, or some short but rigourous jaculatory prayer, which as a fiery dart, you may be still levelling at the heart of Al­mighty God, give them a good thought, or a cordial expression of sorrow, that you are not able to afford them the relief you could wish. Do never so little, so you do it with a good heart, and you will assuredly give them much ease in their implacable torments. The people of God was condemned to be cruelly massacred, or destroyed by fire, when Queen Esther, fetching but a deep sigh or two, and whispe­ring but a few words into the eare [Page 228] of King Assuerus, did so charm him as to work the redemption of a­bove a million of souls, who must otherwise have been delivered over to the fury of fire and sword. Are you so voide of charity, or is the blood that runs in your veins, and feeds your heart, so frozen up, as not to yeild one drop of compassion, for Gods people, who are most miserably handled, by a most cruel inundation of Purga­tory fire. If so let's conclude that nature was deceived, for think­ing to make you a man, she mis­sed of her aime, and made you a very Tiger, void of all humani­ty, and common civility.

It was a pious invention, that Baron. An. 987. A sodality to help the [...]. of certain Bishops, and other Ec­clesiastical persons of Rome, An. 984. to erect a sodality, of those that should particularly devote themselves to pray for the dead, which custome continued a long time at Rome, and is yet extant in some part of the Christian world. When one of their number dies, [Page 229] they all contribute their pious la­bours, to help him out of Purga­tory, I say all, not only those who remain yet alive, but those also, who are already got into heaven; so that it is impossible for him to make any long stay there. What a pleasure is it, to see that a soul of this happy confraternity does no sooner enter into Purgatory, but a good part of Heaven and Earth, conspires to procure her enlargement. This is to be wise indeed, these are matters of state, which all the world would be well versed in, as importing them far more, then the government of whole Kingdomes. Methinks, you that read this, should now long to spread abroad this most excellent devotion, by erecting one of these sodalities, which would be of so great advantage to your self and others. Most part of mankind is so taken up, with building rich houses, or providing stately Tombs for their Rotten Carcasses, they have no leasure to [Page 230] think, what will become of their souls, or in what a fiery mansion they are like to be lodged, at their first appearance in the other world. Do they not in truth de­serve, to lye there frying whole yeares Without mercy they that had so little wit, as not to endea­vour the avoiding of an evil, which only deserves the name, if compared with the petty evils of this world, which are such bug­bears in our weak sighted appre­hensions. A man that is undone, by some cheat or surprize, may be pittied, but he that sees his own ruine, and will not stir a foot to prevent it, no creature can pit­ty such a man, and certainly, he deserves not the least compassi­on.

The world has generally a great esteem of Monsieur d' Argenton, Phillip Commines, and many wor­thily admire him for the great Wisdome, and sinceraty he has laboured to express in his whole History, but for my part, I com­mend [Page 231] him for nothing more, then for the prudent care he took here, for the welfare of his own soul in the other world. For having built a goodly Chappel, at the Augustins in Paris, and left them a good foundation, he tied them to this perpetual obligation, that they should no sooner rise from table, but they should be sure to pray for the rest of his precious soul, and he ordered it thus, by his express will, that one of the Religious should first say aloude, let us pray for the soul of Monsieur d' Argenton and then all shoul [...] instantly say the Psalm de Profundis. Gerson lost not his labour, when he took such pains, to teach little children, to repeat often these words, my God, my Creatour, have pitty on your poor servant John Gerson. For these innocent Souls, all the while the good man was a [...]ying, and after he was dead, went up and down the Town, with a mournful voice, singing the short lesson he had taught them, and [Page 232] comforting his dear soul with their innocent prayers.

Now as I must commend their prudence, who thus wisely cast about, how to provide for their own souls, against they come into Purgatory, so I cannot but more highly magnifie their charity, who less sollicitous for themselves, em­ploy their whole care to save o­thers out of that dreadful fire. And sure I am, they can loose no­thing by the bargaine, who dare thus trust God with their own souls, while they do their utter­most to help others; Nay though they should follow that unpparal­lel'd example of F. Hemando de Rbo. Hist. l. 1 c. 4. §. 3. Monsoy of the society of Jesus, who not content to give away all he could from himself to the poor souls, while he lived, made them his heirs after death, and by ex­press will bequeathed them all the Masses, Rosuries, and whatsoever else should be offered for him, by his friends upon Earth.

§. 5. Certain questions resolved, about the application, and distribution of, our suffrages.

IT will not be amiss here to re­solve you certain pertinent questions. Whether the suffrages we offer up unto God shall really availe them for whom we offer them, and whether they alone, or others also may receive benefit by them. Whether it be better, to pray for a few at once or for ma­ny, or for all the souls together. And for what souls in particu­lar?

To the first I answer, if your How our suffer ages are applied to them. intention be to help any one in particular, who is really in Pur­gatory, so your work be good, it is infallibly applied, to the party upon whom you bestow it. For as Divines teach, it is the intenti­on of the offerer, which governs all, and God of his infinite good­ness accommodates himself to the petitioners reque [...], applying un­to [Page 234] each one, what has been offe­red for his relief. If you have no body in your thoughts, for whom you offer up your prayers, they are only beneficial to your self, and what would be thus lost, for want of application, God lays up in the Treasury of the Church, as being a kind of spiritual waife, or stray, to which no body can lay any just claime. And since it is the intention, which entitles one to what is offer'd, before all o­thers, what right can others pre­tend to it, or with what justice can it be parted, or divided a­mongst others, who were never thought of.

And hence I take my rise, to Better to pray for few then many. resolve your other question, that if you regard their best advan­tage, whom you have a minde to favour, you had better pray for a few, then for many together, for since the merit of your devotions, is always limited, and often in a very smal proportion, the more you divide it, & subdivide it, a­mongst [Page 235] many, the lesser share comes to every one in particular, as if you should distribute a crown or an angel, amongst a thous [...] poore people, you easily see yo [...] Almes would be so inconsidera­ble, they would be little better for it, whereas if it were all bestow­ed upon one or two, it were e­nough to make them rich in their conceipts.

Now to define precisely, whe­ther it be alwaies better done, to help one or two souls efficacious­ly, then to yeald a little comfort to a great many, is a question I leave for you to exercise your wits in.

I could fancy it to be your best course, to do both, that is, som­times to single out some particu­lar soul, and to use all your pow­er, to lift her up to heaven, som­times again, to parcell out your favours upon many, and now and then also to deal out a general Almes upon all Purgatory. And you need not fear exceeding in [Page 236] this way of charity, whatsoever you bestow, for you may be sure, nothing will be lost by it. And St. Thomas will tell you, for your comfort, that since all the souls in Purgatory, are perfectly uni­ted in charity, they rejoyce ex­ceedingly, when they see any of their whole number, to receive such powerfull helps, as to dis­pose her for heaven, they every one take it as done to themselves, whatsoever is bestowed upon any of their fellows, whom they love as themselves, and out of a hea­venly kind of curtesy, and singu­lar love they joy in her happiness, as if it were their own. So that it may be truly said, that you ne­ver pray for one or more of them, but they are all partakers, and re­ceive a particular comfort, and satisfaction by it.

Me thinks this very considerati­on, should inkindle in your hearts a fresh desire, to be often [...]olafing those happy souls, and to entitle your selves their special bene­factours, [Page 237] who will never suffer the remembrance of your tender mercies, to be blotted out of their gratefull memories.

But let us now state the case How if we employ other [...] to help the [...] ▪ thus: suppose you should employ another, to do those good works for the souls, whether or no, will they have the same effect, as if you had done them your self? a­gain, should this other, whom you thus employ, be an ungrati­ous fellow, whether would all his endeavours be able to give any ease to the souls, for whose sakes you procure them! I am so taken with the Angelical Doctrine of St. Thomas, Ile go no further for an answer. He tells us then, that if you be good, and he starke nought, by whom you procure for example the Dirge to be said, or any other good work to be per­formed, that can be done by a third person, (for there be some that be personal) it does not at all blast the fruit of your devoti­on, nor obstruct the souls benefit, [Page 238] for whom you procured it; That if he chance to be good, so much the better, the benefit will be the greater, though God look more upon the chief Agent, and prin­cipal cause, then upon the ac­cessory, or instrument, he thinks fit to make use of. That if you be wicked your self, and the other good, the good work will have its effect, and the soul will be assisted by it. That if you should be both so unlucky, as to be neither of you in the state of grace, (except­ing Masse only, which can never fail of its effect) all other means you use, will be utterly void, and of no effect, because they proceed from so ungratefull hands, and worse hearts. Would you have God to accept of his enemies pre­sents, and while you refuse to give him your heart, to seal with his divine grace, would you have him to deliver you up his, to dis­pose of his mercies, for the bene­fit of others. No wicked wretch, no, till you alter your condition, [Page 239] do not look, that God will ap­pear in his mercy, to bestow a Ju­bily, on those holy soules you en­treat for, nay, it falls out som­times, even in this world, th [...] the pleading of an infamous ad­vocate, or a sworn enemy of the Prince or State, makes the crimi­nals case more odious and despe­rate, and in lieu of a Gibet, pro­curcs him a wheel, or a worse pu­nishment. Yet I must tell you, and I must conjure you, by all the obligations of humanity, that, be you never so lost a creature, never so covered with enormious crimes, you never fail at least to procure Masses, and to distribute liberall Almes, for the relief of the poore souls, and this for many rea­sons.

First, Because the Masse is al­wayes to good purpose, as having its effect, ex opere operato, as they speak in schoools, or of it self, without any relation had to him that says it, or causes it to be said.

Secondly, Because they use to say, that the last wholsome ad­vice, we ought to give to a despe­rate soul, plunged over head and ears in sinne, is to be sure al­wayes, to be good to the poore, for sooner or later, good will come of it

Thirdly, It is truly said of alms­deeds, that they are good sollici­tours, and have a most charming Rhetorick, to obtain of God, and to extort as it were out of his hands, what they please. In so much, that if the sentence of condemnation, were already sign­ed in the hands of God (it is the expression of St. Chrysologus) God Serm. 8. himself would teare it in pieces, and revoke the sentence, rather then refuse any favour to the mer­cifull. Give Almes, sayes the Eccl. 29. holy Ghost, and hide it in the bo­some of the poore, and your Alms will intercede for you. So that, although you wicked wretch, can­not say a good prayer for the souls, yet your charity will sup­ply [Page 241] your place, and plead for you and the poore that partake of it, will also pray for you, and all this may possibly be to good purpose▪ What your tongue cannot, your hand will perform, with greater advantage, and what cannot pro­ceede from your heart, which is poysoned with deadly sin, will out at your purse, which is full of mercy, and help to purchase some comfortable refreshment, to take of the fury of those hungry flames which are incessantly preying up­on the poor souls.

And here again, taking upon me, to be Proctour for this suffer­ring Commonwealth, I conjure you, to be liberal in distributing your almes, and procuring M [...]sses, for the souls departed. I can ex­pect no less from their goodness, but that their Angel gardians, or yours, or those of the poor, will inspire them with good thoughts, and move them, to poure ou [...] their ardent, and innocent pray­ers, for you in recompence of so [Page 242] great a charity. Mean while you shall be like the Crow, that brought bread to St. Paul the Her­mite, without so much as tasting it, or like the Whale that con­vay'd Jonas safe to the shoar with­out feeding on him, or to use St. Gregory's comparison, you shall be like the water in the Sacrament of Baptisme, which falling upon the head of a child, washes away the foul staine of original sin, and entitles him heir to the Kingdom of Heaven, and mean while glides away into some noysome sinke, and there turnes to filth and cor­ruption.

Now to the last Query, for what What souls we ought most to pray for. souls in particular, we ought most to concern our selves? I answer briefly thus. 1. Without questi­on, all obligations of kindred promise, gratitude, rule, com­mand, &c. are to be served in the first place. 2. You cannot do better, then to offer up your de­votions, for those souls, which are dearest to God, or his blessed Mo­ther. [Page 243] 3. It is a singular charity, to remember those, that are in most need, or most neglected. 4. It is a pious and laudable piece of spiritual craft, to do for thos [...] that will be soonest released; for by this means, you shall send in­to heaven, good store of power­ful advocates, who will incessant­ly plead for you, before the throne of mercy.

§. 6. How dangerous it is to trust o­thers, with what concerns the sweet rest of our souls in the next world.

AS I cannot but highly mag­nifie, It is a folly to trust o­thers. and extoll their cha­rity, that have a sollicitous care, to rescue out of Purgatory the Souls of their dear parents, friends, and acquaintance, so I cannot forbear deploring, and even laughing at their folly, and meer madness, as I may rightly tearm it, that leave all to the dis­cretion of their heirs and friends, they leave behind them. They [Page 244] must pardon me, if I wrong them, it is the zeal of their good trans­ports me, it is a just indignation sets my heart all on fire, to see, how the wisest often prove the veriest fools, in this occasion, which is the most important of all others. How many wills never see any other light, but that of the fire, which consumes them to ashes? How many false ones are dayly forged, to fill up the others roome? How few do we see at this day punctually performed, or rather, how many do we see not performed at all? Having procu­red a Mass or two of Requiem, and the Dirige to be said, for decency sake, and for the honour of their house, who is there almost, that will give himself any further trou­ble to pray even for his parents. The good man, is scarse cold in his Grave, but his Children fall together by the Eares, run into endless suits, seaze upon what they can next lay their hands on, right or wrong, and will not be [Page 245] perswaded to forego it, but by main force of Law, or by the terrour of dreadful excomm [...] nications. One layes injustice [...] his Fathers charge, for doing so much to advance his eldest Sons fortune, another cries out upon him, for being so unnatural, as to undo his own Child. The Daughters think much their por­tions are no greater, the whole house is up in armes, and in con­tinual alarums, and in a word, there's nothing but a meer con­fusion, and hurly burly amongst them. Mean while, the good man has leasure enough, to fit at his taske of suffering, and to lye fry­ing in Purgatory, not so much as one of his Children, thinks on him, unless it be to brand him with some injurious reproach The unfortunate soul, almost killed himself with care, and had like also to have damn'd himself, to make his Children happy in this world, and these barbarous har­pies are so insatiable, as to be [Page 246] raking at the bones, and gnawing the very heart of their deceased father, who must needs be very sensible (if he know it) to see him­self so undutifully regarded, by his own Children. I will bring him in anon to speak for himself, as best able, to hold forth his own lamentable condition, and sure it will break your very heart to hear him. And yet tell me seriously, does he not deserve all this, who might so easily, when time was, have provided better for himself, and prevented all this mischief, by obliging the Chuch to offer up good store of Masses for him, and was so indiscreet, as to leave it wholly to the discretion of his Heirs and Executours, who are little better then direct Bar­barians. For is there any likeli­hood, they will stir, to help him out of Purgatory, they that can­not so much as afford him a stone upon his Grave, worth a crown, with a little inscription to put good people in mind, who lies [Page 247] there, that they may cast a good thought after him. But I shall have occasion yet, to enlarge my self more upon this subject, and to make it appear, what an irre­parable folly is committed, by the wisest in the world, in neglecting one of the most important af­faires in their whole life.

It would go h [...]rd with many, Whether a soul must stay in Purg. till restitution be made. were it true, that a person, who neglected to make restitution in his life time, and only charged his heirs to do it for him, in his last Will and Testament, shall not stir out of Purgatory, till restitu­tion be really made, let there be never so many Masses said, and never so many satisfactory works offered up for him. And yet St. Brigit, whose revelations are for the most part approved by the Church, sticks not to set this down for a truth, which God had re­vealed unto her. Nor are there wanting grave Divines, that coun­tenance this rigourous position, and bring for it many strong [Page 248] reasons, and examples, which they take to be authentical, and the Law it self, which says, that if a man do not restore anothers goods, there will always stick up­on his soul a kind of blemish, or obligation of justice, and since the fault lies wholly at his doore he cannot (say they) have the least reason to complaine, of the severity of Gods justice, but must accuse his own coldness, and ex­tream neglect of his own welfare. Nay, even those, that are of the contrary perswasion, yet main­taine, that it is not only much more secure, but far more meri­torious, to satisfie such obligati­ons while we live, then to trust others with it, let them be never so near, and dear unto us, let it be your Child, or your Wife, or the very half of your self, yet you ought not to trust your other half in this case, where we see men are so dayly cozened in their ex­pectations. And you that read this, and think to take so good [Page 249] order, that the like inconveni­ences cannot befall you, let me tell you, you are like to be one of the first, that will be thus mise­rably cheated, and perhaps, far worse then your neighbours, if you do not seek to discharge all these obligations, while you are yet alive, and rather to day, then to morrow. And I beseech you, take the p [...]ins once more to read over this §. For it is unto you I direct my speech, or rather it is God that speakes to you by my mouth, if [...]ou fail in it, you will have cause to repent, for my part, I hold my self discharged. But now to return from whence I have a little digressed, I told you, that these last Authors, though they do not believe, that a soul shall be necessarily tied, to dwell in Purgatory fire, till restitution be made, yet they hold, that it may accidentally fall out, that she may be kept there farr longer, then she would have been otherwise. For the Creditors, who have re­ceived [Page 250] their due, the poore, yo [...] have made amends for what was wrongfully taken from them, and others, well satisfied, with your just proceedings, will make it their bu [...]iness, to pray for your soul, for want of whose prayers, you may lye, God knows how long, neglected, and forgotten, in that fiery dungeon. And believe it, let the first opinion, be never so improbable in your judgment, it will not be very safe for you, to lye in Purgatory, till the case be decided, nor will it be your wisest course, to learn there, how egre­giously you have plaid the fool, in not clearing your debts sooner, and providing better for the ease of your soul. I am clearly of the second opinion, but would advise you, to make use of the first, that the one serving you as a bridle, the other may be as a spurr to in­cite you to that which doth more import you then the dominion of the whole world. You would be loth to Emperour of the universe, [Page 251] upon condition to be perpetually tormented with the Stone, or the Gout, or to lye broyling upon a Gridiron, and are you so willful­ly unwary, as to cast your self in­to the flames of Purgatory, upon a vain confidence, that your friends, or your children, will fetch you out, who perhaps have scarce a thought of you once in a twelvemonth.

You have no reason in the world, to expect others should love you better, then you love your self, so that if you can finde in your heart to neglect your self, it is a folly to expect others will have more care of you. Sure it is not good going to heaven by proxy, nor standing to anothers courtesy, in what concerns the necessary refreshment and ease of our souls. You that are so rich in worldly wealth, but bare e­nough of solid vertue give but a tolerable excuse, why you do not build a Chappell, or an Hospital, that good people, remembring [Page 252] their founder, may be daily pour­ing out their prayers for you, both living and dead. That which you often cast away, at an unlucky throw at Dice, would suffice, that which you bury in a caprichious peece of building, or devoure at an idle entertainment were more then enough. Why do not you get a priviledged Al­ter in your own Parish, or at least cause frequent Masses to be said at such Altars, to release poore souls, that others may be as kinde to you hereafter? Why do not you send good store of Almes to poore prisoners, that your charity may help to redeeme souls out of Pur­gatory. You do nothing of all this, and yet would be thought to be in your right senses, which I look upon for my part as a meere paradox.

§. 7. Some motives fetcht even as farr as the other World, to stirr us up to be mindefull of the dead.

CArdinal Cajetan has a singular tenet, which will not a little help, to promote piety & deserves highly to be recorded, as a Doct­rine, which suits well with the in­finite goodness of our most just and mercifull God. The questi­on is, what becomes of all the merit, of those Masses, and other suffrages, which are offered for souls, which are not in Purgatory? some hold, it is applied to their Parents, Alliance, or Frends, others to those that are so frend­less, as to have no body to re­member them, others to them that stand in most need of help, others will have it horded up with the rest of the Churches treasure. A pious opi­nion of Ca­jetan. But this learned Cardinal main­tains, that it goes all to relieve [Page 254] their soules, who in this world were particularly addicted to pray for the dead. And what can be more reasonable? Accor­ding Math. 7. 2. to the measure, we deal out to others, it shall be measured to Luc. 6. 38. us again, give, and there shall be given to you, says Almighty God.

Who can lay a better claim to it then they? For first, the foun­ders themselves, were they but half acquainted, with what passes in the other world, cannot but be well pleased at it. Then, it is a powerfull incentive, to encrease devotion in the hearts of all good Christians, who may hope in their turnes to reap the like fruit of their charitable labours, for the good of souls. And who can find fault, that such straggling suffra­ges, which of right belong to no body, should be so profitably em­ployed? This opinion is no Arti­cle of faith, but is a very pious con­jecture, worthy of that most emi­nent Cardinal. And me thinks I [Page 255] see the blessed souls themselves, for whom these holy suffrages were offered, to lye prostrate be­fore the throne of God, beseech­i [...]g him to apply them to those needy souls, who while they lived were so full of charity, as to for­get themselves to be sure to re­member them.

Me thinks I see the other Saints in heaven, who were handed out of Purgatory by the armes of cha­rity, to be joynt-petitioners, and their good Angels also, and all of them together, to become earnest suitors, to obtain this fa­vour of Almighty God, who is easily overcome in a suit of this nature, which is so rational, that the granting it must needs cry up his ineffable wisdome and mercy. And I cannot but think, that if the case were to be decided by the souls in Purgatory, they would all unanimously agree, that such suffrages as these, which out of meer ignorance, were misappli­ed to those that could make no [Page 256] benefit of them, cannot be better disposed of, then to their com­panions, who in their life time were so charitable to other soules. This I take to be a very moving consideration, and yet I have just cause to fear, all I can say to you will hardly s [...]ffice to mollify that hard heart of yours, and there­fore my last refuge shall be to set others on, though I call them out of the other world.

And first, let a damned soul read you a Lecture, and teach you the compassion you ought to bear to your afflicted brethren. Remem­ber Luk. 16. how the rich glutton in the Gospell, for all he was buried in hell fire, took care for his bro­thers, who survived him, and be­sought Abraham to send Lazarus back into the world, to preach, and convert them, least they should be so miserable, as to come into that place of torments. A strange request for a damned soul and which may shame you, that are so little concerned for the [Page 257] souls of your brethren, who are in so restless a condition.

In the next place, I will bring in the soul of your dear father, or mother, to make her own just complaints against you. Lend her then a dutifull, and attentive ear, and let none of her words be lost, for she deserves to be heard o [...] ▪ while she laies forth the state o [...] her most lamentable condition. Peace, It is a holy soul, (though cloth'd in flames) directs her speech to you after this man­ner.

Am not I the most unfortunate The Com­plaint of Soule in Purgat [...]y. and wretched parent that ever breath'd! I that was so silly, as to presume, that having ventured my life, and my very soul also, to leave my children at their ease, they would at least have had some pitty on me, and endeavoured to procure me some ease, and com­fort in my torments. Alas, I burn unsufferably, I suffer infinitely, and have done so I know not how long, and yet this is not the only [Page 258] thing that grieves me, alas no, it is a greater vexation to see my self so soon forgotten, by my own chil­dren, and so slighted by them, for whom I have in vain taken so much care and pains. Ay, doest thou grudge thy poore Mother a Masse, a slight Alms, a sigh, or a tear; thy Mother, I say, who would most willingly have stoln bread out of her own mouth, to make thee swim in an Ocean of delights, and to abound with plenty of all worldly goods. See how proudly this unnatural Childe struts up and down, as fine as hands can make him, as glorious as the sun, while I his poore Mother have no other robes left me but scortching flames of fire: See how he empties my Coffers, to cast it upon his Horses and his Dogs, or upon men worse then either, and cannot finde the heart to lay out a penny in charitable uses for his poore Mother; his Gold flyes about the table, as nimbly as the Dice, he plays with, and in meere sport and [Page 259] merriment, he throws away that, which cost me a world of pains, and perhaps was the occasion of my death, and my cruell confine­ment to this place of torments. He cannot afford me so much as a Cup of cold water, wherewith to quench my flames, while he gl [...]ts himself with all superfluous and choice dainties. Am I not well served, for having had so little wit, and so little of common sense in me, as to trust this wretch, who has not a spark of good nature in him, to have the least feeling of my deplorable condition. Who will not refuse me comfort, when my own Children, my very bowels, do their best to forget me. What a vexation is it to me, when my companions in misery, aske me whether I left no children behind me, and why they are so haggard natured as to neglect me, what can I say, or what answer can I make but this, that I thought I had brought forth Children, but finde them to be mere Vipers and [Page 260] Tigers. When I was upon my death bed, strugling for life, these hypo­critical villans, feign'd themselves in despaire, their pale looks, their counterfeit tear [...], their sighs, their sobs, their kind expressions, deli­vered in soft and smooth lan­guage, made me verily believe, they loved me, and wonne me to play the fool thus, to rely upon them, when God knows, they longed for nothing more, then to close up my eyes, and were almost ready to burst for mere grief, that I died no sooner, that they might have sooner enjoy'd the goods I had scraped together, with the hazard of my life, and poor soul too. I was willing to forget my own concernes, to be careful of theirs, and the ungrateful wret­ches have now buried me in an eternal oblivion, and clear left me to shift for my self, in these horred tortures, without giving me the least ease, or comfort. O what a fool was I? had I given to the poor but the thousandth part [Page 261] of those goods, which I left this unlucky Child, I had long before this been joyfully singing the prayses of my creatour, in the Quire of Angels, whereas now I lye panting, and groaning under excessive torments, and am lik [...] still to lye by it, for any relief is to be lookt for, from this unduti­fu [...], and ungracious Child, I made my sole heir Go you mortals, go hereafter, and trust your chil­dren, your kindred, and your heirs, that you may be treated by them, as I am by my son who was dearer to me, then the very apple of my eye. O it is the greate [...] piece of indiscretion in the whole world, to rely upon the discreti­on, of indiscrete, and undutiful children, who had rather be scuf­fling, and tugging one ano [...]her, for a part of our inheritance, then striving to help us out of our pains: Sure parents are either bewitcht; or grown senseless, to hazard their souls for such unto­ward, and ill natur'd ch [...]dren, [Page 262] who have not a drop of good blood in their hearts, nor a grain of true filiall love. But am I not all this while strangely transpor­ted, miserable that I am, thus to amuse my self with unprofitable complaints against my son where as indeed I have small reason, to blame any but my self, since it is I, and only I, that am the cause of all this mischief. For did not I know; that in the grand business of saving my soul, I was to have trusted none but my self? did I not know, that with the sight of their friends, at their departure, men use to loose all the memory, and friendship they had for them? Did I not know, that God him­self had foretold us, that the on­ly ready way, to build our selves eternal tabernacles, in the next world, is not to give all to our Children, but to be liberal to the poor? Did I not often hear it preached to me, that a cup of cold water, sometimes luckily bestowed, was sufficient to put out [Page 263] Purgatory fire? Did they not as often ring it in my eares, that a wise man sends his good workes before him, and leaves them not for others to finish, as fooles do, who by that means, come to carry nothing with them but a shameful remorse, which lies like an aspe, at their breast, continually knawing, and devouring them. I cannot deny then, but the sault lyes at my dore, and that I am deserved­ly thus neglected by my children. And were I disposed to wish harm to any body, I would wish them no greater mischief, then that their children should serve them, just as they have served me; I say, that the ungodly wretches may come hither, and be as much neg­lected, and forgotten as I am, and see when it is too late, what it is to trust to the kindness of chil­dren, which is commonly buried in the same grave with their pa­rents. It is one of my greatest miseries, that I have not the face, to beg any comfort of God in my [Page 264] sufferings, for whereas he clearly promised me all favour, so I would but be good to the poore, I have done the clean contrary, putting more confidence, in the uncertain performance of unwor­thy children, then in the infalli­ble truth of Gods word. The on­ly comfort I have left me in all my afflictions, is that others will learn at my cost this clear maxim, not to leave to others a matter of so near concerne, as the ease, and repose of their own souls, but to provide for them carefully them­selves. O God! how dear have I bought this experience, to see my fault irreparable, and my miserie without redress.

One must have a heart of Steel, or no heart at all, to heare these sad regrets and not feel. some ten­derness for the poor souls, and as great an indignation against those who are so little concerned for the souls of their parents, and o­ther neer relations. I wish with all my soul, that all those, who [Page 265] shall light upon this passage, and heare the soul so bitterly to de­plore her misfortune, may but benefit themselves half as much by it, as a good Prelate did, when the soul of Pope Benedict the eighth, by Gods permission, revealed unto him her lamentable state in Pur­gatory. For so the story goes Baron. an. 1024. (which is not to be questioned) This Pope Benedict appears to the Bishop of Caprea, and conjures him to go to his brother Pope John, who succeeded him in the chayre of S. Peter, and to beseech him, for Gods sake, to give great store of alms to poor people, to allay the fury of the fire of Purgatory, with which he found himself sorely tor­mented. He furthen charge [...] him, to let the Pope know withall, that he did, acknowledge, liberal alms had already been distributed for that purpose, but had found no ease at all by it, because all the mony, that was then bestowed; had been acquired unjustly, and so had no power to pravaile, b [...] ­fore [Page 266] the just tribunal of God, for the obtaining of the least mercy. The good Bishop upon this, makes hast to the Pope, and faithfully relates the whole conference, that had passed between him and the soul of his predecessor, and with a grave voice, and lively accent, ex­aggetates the necessity and impor­tance of the business, that in truth, when a soul lies a burning, it is in vain to dispute idle questi­ons, the best course then, is to run instantly for water, and to throw it on with both hands, calling for all the help, and assistance we can to relieve her, that his Holiness should soon see truth of the vision by the wonderful effects which were like to follow. All this he delivers so gravely, and so to the purpose, that the Pope resolves out of hand, to give in charity vast summes, out of his own cer­tain, and unquestionable revenue, whereby the soul of Pope Benedict was not only wonderfully com­forted, but questionless soon re­leased [Page 267] of her torments. In con­clusion, the good Bishop, having well reflected with himself, in what a miserable condition he had seen the soule of a Pope, who had the repute of a Saint, and was really so, it workt so powerfully with him, that quitting his Mitre, Crosier, Bishoprick, and all world­ly greatnesse, he shut himself up in a Monastery, and there made a holy end, chusing rather to have his Purgatory, in the austerity of a Cloyster, then in the flames of Pith. Ba­ron. an. 874 the Church Patient. I wish again, they would in this but follow the example of King Lewis of France, who was son to Lewis the Empe­rour, sirnamed the Pious. For they tell us, that this Emperour, after he had been 33. years in Purgato­ry, not so much for any personal crimes, or misdemeanours of his own, as for permitting certain disorders in his Empire, which he ought to have prevented, was at length permitted, to shew himself to King Lewis his sonne, and to [Page 268] beg his favourable assistance, and that the King, did not onely most readily grant him his req [...]est pro­curing Masses to be said in all the Monasteries of his Realm, for the soule of his deceased Father, but drew thence many good reflecti­ons, and profitable instructions, which served him all his life time after. Do you the same and be­lieve it, though Purgatory fire is a kinde of Baptisme, and is so sti­led by some of the holy Fathers, because it cleanses a soul from all the drosse of sinne, and makes it worthy to see God, yet is it your sweetest course, here to baptize your self frequently, in the tears of contrition, which have a migh­ty power to wash away all the ble­mishes of sin, and so prevent in your own person, and extinguish in others, those baptismal flames of Purgatory fire, which are so dreadfull.

§. 1. Of the natural instinct of all Nations to honour, and comfort the dead.

IT may well put most Catho­licks to the blush, to consider what an incredible care, all na­tions have ever had of the dead, by the meer impulse of nature.

Cesar takes notice, how supersti­tiously De bello Gall. pious, the ancient French were in this kind, who together with the dead corps, which they burnt upon a great pile of wood, were wont to consume all that had been precious, and dear to him when he lived, as all his rich moveables, his Dogs, his Horses, nay sometimes his very Servants also, who took it for a great honour, that they might be suf­fered, so to mingle their ashes, with those of their dear Lord and Master. And does not the Ro­man Tacit. Hist. History tell us, that, when Otho the Emperous, had [...] himself with a Dagger, many [...] [Page 274] his Souldiers were seen to do the like, to shew the affection they had for their Prince, and how-ready they were to sacrifice their lives for his honour, and service. I know these customes were not on­ly very extravagant, but extream rude, and barbarous, and yet they may serve to shame Christians, who are so far from expressing any such love for the souls of their friends, though they believe them to lye broyling in Purgatory. For what would not these others have done, or what would they not have given, to redeeme the souls of their friends out of cruel tor­ments (had they believed as much) since they were so prodi­gal, as to sacrifice their goods, and their very lives to their bare me­mories.

What shall I say of those other Nations, whose natural piety lead them, to set burning Lamps at the sepulchers of the dead, and strew them over with sweet flo­wers, and Odoriferous perfumes? Herod. l. 2. [Page 275] do they not mind Christians, to remember the dead, and to cast after them, the sweet incense of their devout sighs, and prayers, and the perfumes of their almes deeds, and other good works.

It was very usual with the old Romans, to shed whole floods of tears, to reserve them in viol glas­ses, and to bury them with the [...]nes, in which the ashes of their de [...]d friends were carefully laid up, and by them to set Lamps, so artificially composed, as to burn without end By which Symbols, they would give us to understand that neither their love, nor their grief, should ever dye, but that they would always be sure, to have tears in their eyes, love in their hearts, and a constant memory in their souls for their deceased friends Good God! shall chari­ty be overcome by vanity, shall Religion yeeld to Idolatry, and shall [...]he Catholick Roman stoop to the Pagan Roman? shall a lit­tle vain glory, or a me [...] [...]atural [Page 276] affection have the power to draw whole Glasse fuls of tears, from the eyes of idolatours, and shall not a Religious compassion pre­vaile so far [...]s to draw a single tear or a figh, or a good word from the mouth of a Christian? shall they take on so bitterly for dead carcasses, that are not sensible of the flames, that consume them? & shall not we be more concerned for souls, that really feel the smart of a most cruel fire? sure they will one day rise up in judgement a­gainst us, and reproach us for be­lieving as we do, and carrying our felves clear contrary to the belief we profess.

They had another custome, not only in Rome, but elsewhere, to walk about the burning pile, where the dead Corps lay, and with their mournful lamentati­ons, to keep time with the doleful sound of their Trumpets, and still every turn, to cast into the fire some precious pledg of their friendship. The Women them­selves, [Page 277] would not stick to throw in their Rings, Bracelets and o­ther costly attires, nay their very hair also, the chief ornament of their Sex, and they would have been sometimes willing, to have thrown in both their eyes, and their hearts too. Nor were there some wanting, that in earnest Suet. in Aug. Dion. Alex. threw themselves into the fire, to be consumed with their dear spouses, so that it was found ne­cessary, to make a severe law a­gainst it, such was the tender­ness they had for their deceased friends, such was the excess of a mere natural affection. Now our love [...] infused from heaven, it is supernatural, and consequently ought to be more active, and po­werful to stir up our compassion, for the souls departed, and yet we see the coldness of Christians in this kind, how few there are, that make it their business to help poor souls out of their tormenting flames. It is not necessary to make Laws to hinder any excess [Page 278] in this kind, it were rather to be wish'd, that a Law were provided, to punish all such ungrateful per­sons, as forget the duty they owe to their dead parents, and all the obligations they have to the rest of their friends.

It will help somthing to en­crease Diod. Sic. l. 17. c. 16. our confusion, to reflect how Alexander the great behaved himself at the Funerals of his dear Hephestion. They tell us, he spent at least twelve thousand Talents that is, above seven Millions, and two hundred thousand Crowns, upon his funeral pile. It was beautified with a world of rich, and goodly statues, made of I­vory, Ebony, or some precious Mettal, amongst others, you might have seen curious Mermaides, with exquisite musick, lockt up with­in them Eagles, Dragons and other beasts represented to life, stately galleries hung with Scarlet richly embroydered, triumphant crowns of p [...]e Gold, torches, fifteen cu­bits high, perfumes without end. [Page 279] O what an excess of love, and su­perfluity was this? what a st [...]r to make a handful of ashes, of the carcass of a miserable damned wretch? And yet all this was no­thing, Justin. l. 1. Diod. Sic. l. 3. Bud. to the mad profuseness of that other infamous and despe­rate King, who yet living built his own funeral pile, and made him­self and a world of treasure to the valew of fifty millions of Gold to be all consumed to ashes. What reflections shall we make upon all this, we that are scarse willing to spare a shilling, to ease a soul that lies consuming in the flames of Purgatory.

Tell me, dear Reader, what would they not have done for souls, they that bore so Religious a respect to the bones, ashes, and smal remainder of dead carcasses? They first cloth'd themselves with black cypres, wash'd their hands clean, quencht the fire with milk and wine, then they made a dili­gent search for the bones, care­fully raking them up out of the [Page 280] ashes, they placed them in their bosomes, wash'd them with their tears, and their choysest wines, dried them again, and lapped them up in their finest linnen, covered them over with roses, and o [...]her costly perfumes, and so re­served them in urns of glasse, Ivo­ry, or porphyry, and could never think they had done enough for them▪ And can we Christians, with the eye of our faith, pierce the Earth, and see poor souls bur­ning in Purgatory fire, and see them with dry eyes, and with a frozen heart? Can we be so nig­gardly, as to grudge them a lit­tle comfort, or refuse to cast on our Wine, our Milk, and our flo­wers, the wine of our charity, the Milk of our innocency, and the flowers of our devout sighs, and prayers to help to quench their flames. Christ Jesus told the Jewes, that the Queen of Saba would condemne them at the latter day, and I fear Queen Ar­temifia Strabo. l. 14. Diod. l. 16. will condemne u [...], for ha­ving [Page 281] built one of the seven mira­cles of the world, in honor of her dear Lord and Husband, not con­tent with this exteriour de [...]on­stration, of the dutiful affection she had for him, she took a strange resolution, to drink up his ashes, and to lodge them in her heart, and so to make it good to the ve­ry letter, that man and wife are indeed but one flesh, one body and and soul, have but one life, and can die but one death. What would she not have done, to have lodged his soul in Heaven, she that took such care to lodge his ashes in her breast? What have you to say for your selves, you unkind wives, or what answer can you make you unnatural Chil­dren, when she shall question you, what care you took, to provide a better mansion for the Souls of your Husbands, or your Parents, when they were lodged in the merciless flames of Purgatory fire? Sure you are not sprung, from that wicked race of barbarou [...] [Page 282] people, who were wont to feast themselves with the flesh of their dead Parents, and to justifie the fact, by saying, that it was Strabo. Val. Max. better their bodies should be their meat, then the meat of worms, and that they could not do better, then to lodge them in their own bodies, and so to re­turne the curtesie they received, when they were heretofore lod­ged in theirs. I know this bru­tishness does not raigne amongst us, at this present, but alas? there is another not unlike to it, which is much in fashion: for how ma­ny Childen, gourmandize them­selves with the riches of their pa­rents, drink up the sweat of their browes, and devoure their goods, without so much as dreaming, what becomes of their Souls, whe­ther they broyl in glowing fire or starve in freezing cold? Cruel wretches! Is this the gratitude with which they honour their Pa­rents? Are they indeed children, or rather are they not direct vul­tures and Tygers?

I should never make an end, should I go about here, to reckon up all the religious expressions of charity, which the Pagans are known to have made to their dead friends, and therefore I say no­thing of the ten valiant captains, Xenoph. l. 1 Pausan. l. 2. that were slain, for not fishing for the bodies of their souldiers, and causing them to be buried, which was a crime they held unpardo­nable I say as little, of that pions custome of the Athenians, who would confer no honour, or dig­nity, but upon those, who were well known to have been all wayes very religious in burying their ancestours, and honouring their tombes. I take no notice of a world of sacrifices, pray­ers, and ceremonies, which were constantly performed by the vestall virgins, Priests, and whole pagan Clergy, nor of the stately mausoleums, pyramisses, colossus­ses, and other stately monuments, which were built in honour of the dead. It grieves me to the very [Page 284] heart, to consider, that there are scarce any to be found in the whole world, that make less reck­oning of the dead, then some loose and idle Christians▪ and I know not how to be better revenged of them, then to wish that in pun­nishment of their coldness, and want of charity, they may be just so served by their successors, as they dealt with their predeces­sours. It is the least they deserve, for neglecting a piety, which they might have learnt of the Pagans, & of the very beasts themselves, for some have been so curious, as to observe in the Ants, that in their little cells, they have not only a hall, and agranary, but a kind of churchyard also, or a place de­puted for burying of their dead.

§. 2. The constant practise of the Church in all ages, to pray for the dead.

IT is a pleasure to observe, the 1. Age. constant devotion of the church [Page 285] of Christ in all ages, to pray for the dead. And first to take my rise from the Apostles time, there are many learned Interpreters, will have that baptisme for the dead, of which the Apostle speaks. 1 Cor. 15. 29. to be meant only of the much fast [...]ng, prayer, almes­deeds, and other voluntary af­flictions, which the first Christians undertook for the relief of their deceased friends. But I need not fetch in obscure places, to prove so clear an apostolical, and early custome in Gods Church.

You may see a set forme of Liturgia utrinsque. St. Jacobi. St. Math. St. Marci. St. Clem. ep. 1. St. Dion. Eccles. hier. c. 7. prayer for the dead prescribed in all the ancient liturgies of the Apostles, Besi [...]es St. Clement tels us, it was one of the chief heads of St. Peters sermons, to be dayly inculcating to the people, this devotion of praying for the dead, and St. Denis sets down at large, all the solemn ceremonies, and prayers, which were then used at funeralls, and receaves them no otherwise then as apostolical tra­ditions, [Page 286] grounded upon the word of God, and certainly it would have done you good to have seen with what gravity, and devotion that venerable Prelate performed the divine office, and prayer for the dead, and what an ocean of tears, he drew from the eyes of all that were present.

Let Tertullian speak for the next 2. Age. age. He tells us, how carefully devout people in his time, kept Tertul. de cor. mil. c. 3. the Aniversaries of the dead, and made their constant oblations for de mono­gam. c. 10. the sweet rest of their souls. Here it is, says this grave Author, that the widow makes it appear, whe­ther or no she had any true love for her husband, if she continue yearly to do her best for the com­fort of his soul, to neglect so ne­cessary a peece of service, were to tell the world, how she joys in his death, and was certainly long since divorced from him in af­fection. Believe it, all love is not expressed in setting out the so­lemnities of a noble f [...]eral, [Page 287] hanging roomes in black, and shutting out the sun at noonday, to lye buried in darknes, or ap­pearing abroad with Coach and Lackies all in compleat Mourning, Howling and crying, and the like; there is often more [...]eremony or vanity in all this then love. It is all rather to amuse the world, then to benefit the poore Soule, who God knows has more need of other helps, then these vain shews of Pride and Ostentation. All the day long you do nothing but whine and cry, your deare Husband is gone, and has left you such a debt, and so great a charge of children to provide for, that you know not which way to turn your self, and all this while it is not in your thoughts, what is be­come of this dear Husband of yours, or what he suffers in the other world, and what need he has of better comfort then can spring from your unnecessary la­mentations. Let your first care be to ransome him out of Purga­tory, [Page 288] and when you have once placed him in the Empireall hea­ven, he will be sure to take care for you and yours. I know your excuse is, that having procured for him the accustomed Services of the Church, you need doe no more for him, for you verily be­lieve he is already in a blessed state. But this is rather a poore shift to excuse your own sloath and lazinesse, then that you be­lieve it to be so in good earnest. For there is no man, saye Origen, l. 8. in Rom. c. 11. 3d. age. [...]ut the Sonne of [...]od can guesse how long, or how many ages, a soul may stand in need of the Pur­gation of fire Mark the word ages, he seems to believe, that a soul may for whole ages, that is, for so many hundred years, be confined to this fiery lake, if she be wholy left to her self, and her own suffe­rings.

It was not without confidence 4^th. [...]ge. Euseb. l. 4. c. 60. & 71 (sayes Eusebius) of reaping more fruit from the Prayers of the faithfull, that the honour of our [Page 289] Nation, and the first Christian Emperour, Constantine the great, took such care to be buried in the Church of the Apostles, whether all sorts of devout people resort­ing, to perform their Devotions to God and his Saints, would be sure to remember so good an Em­perour: Nor did he faile of his expectation, for it is incredible as the same Authour observes, what a world of sighs and prayers, were offered up for him upon this occa­sion.

Saint Athanasius brings an eli­gant q. 34. ad Antiochum comparison, to expresse the incomparable benefit, which ac­crews to the Souls in Purgatory by our Prayers. As the Wine (sayes he) which is lockt up in the Cellar, yet is so recreated with the sweet Odour of the flourish­ing Vines, which are growing in the fields, as to flower a fresh, and to leap, as it were for joy; so the soules that are shut up in the cen­ter of the Earth, feele the sweet incense of our Prayers, and are [Page 290] exceedingly comforted and re­freshed by it.

We do not busie our selves (saies Saint Cyrill) with plating crowns, Cyril. Hie­ros. in Cate­chesi 5. my­stag. or strowing flowers, at the Sepul­chers of the dead; but we lay hold on Christ, the very sonne of God, who was sacrificed upon the Crosse for our sins, and we offer him up again, to his eternal Fa­ther, in the dreadfull Sacrifice of the Masse, as the most efficacious means, to reconcile him not only to our selves, but to them also.

Saint Epiphanius stuok not to Heresi 7 5. blast Aerius, for this damnable Heresie amongst others, that he held it in vain to pray for the dead, as if our prayers could not availe them.

Saint Ambrose prayed heartily S. Ambr. in Orat. in Fun. Theodosii. for the good Emperour Theodosius as soon as he was dead, and made open profession, that he would never give over praying for him, till he had by his Tears and Pray­ers, conveyed him safe, to the holy Mountain of our Lord, whe­ther [Page 291] he was called by his merits, and where there is true life ever­lasting.

He had the same kindnesse for Oratione in Fun. Valent. in fun. Satyr. the soules of the Emperour Valen­tinian, the same for Gratian, the same for his Brother Satyrus and others; he promised them Masses, Tears, Prayers, and that he would never forget them, never give o­ver doing charitable Offices for Conc. Carth 3. can.. 29. them. And much about this time it was, that some out of too much care that the dead should as soon as might be, have all the comfort they could afford them, were grown into an abuse of making no scruple of saying Mass for them after Dinner, so that it was sound necessary that the Church should make a severe decree against it.

Will you honour the Dead 5. Age. (sayes Saint Chrysostome) do not spend your selves in unprofitable lamentations, chuse rather to sing Psalms, to give Alms, and to lead holy lives. Doe for them that which they would willingly [Page 292] do for themselves, were they to return again into the world, and God will accept it at your hands, as if it came from them.

Saint Augustine is every where very full of this subject, but it may abundantly suffice here, to set down a part of the ardent pra­yer, which he made for his good Mother after her death. Hearken to me I beseech thee (O my God) for Lib. 9. Con­fesse c. 13. his sake who is the true medicine of our wounds, who hung upon the Crosse, and sitting now at thy right hand makes Intercession for us. I know she has wil­lingly, and from her heart, forgiven such as offended her, forgive thou also her sins, O Lord forgive her I beseech thee, and enter not with her into judg­ment. Let thy Mercy overtop thy Ju­stice, &c. And I verily perswade my self that thou hast already done what I desire; but yet accept, O Lord, this prayer, which I willingly make. For she, when the day of her death drew neer upon her, did not crave that her body might be sumptuously adorned, or embalmed with Spices and Odours, [Page 293] nor desired she any curious or choice monument, or cared she to be conveyed into her own Country. They were not these things she recomme [...]ded to us, but only she desired to be remembred at the Altar, whereat she used to assist, without pretermission of any one day, &c. Let her therefore rest in peace with her husband, &c. And inspire O Lord my God, inspire thy servants, my brethren, that whosoever reads these my confessions, may at thy Altar, remember thy servant Monaca, with Patricius her husband, &c.

St. Paulinus, that charitable Prelate, who sould himselfe to redeem others, cold not but have a great proportion of cha­rity, for captive souls in the other world. No, he was not only ready to have turnd slave himself, to purchase their freedom, but he became an earnest solicitour to others in their behalf, for in a letter to Delphinus, alluding to the story of Lazarus, he beseeches him to have at least so much compassi­on, as to convey now and then a [Page 294] drop of water, wherewith to coole the tongues of poor souls, that lye burning in the church which is all a fire.

I am astonisht, when I call to mind the sad regrets of the people of Africa, when they saw some of their Priests drag'd away to Mar­tyrdome. The Author says, they Victor utic. l. 2. de per­sec. Wandal flocked about them in great num­bers, and cryed out alas! if you leave us so, what will become of us, who must give us absolution for our sins? who must bury us, with the wonted ceremonies of of the church when we are dead? and who will take care to pray for our souls? such a general be­lief they had in those dayes, that nothing is more to be desired in this world, then to leave those be­hind us who will do their best, to helpe us out of our torments.

§. 3. A continuation of the same sub­ject from the sixth Age, after Christ unto our dayes.

ALmighty God has often 6. Age. miraculously made it appear, how well he is pleased to be im­portuned by us, in the souls be­half, and what comfort they re­ceive by our prayers. S. John Cli­macus In 4. gradu scalae. writes, that while the Monkes were at service, praying for their good Father Mennas, the third day after his departure, they felt a marvellous sweet smell, to rise out of his grave, which they took for a good omen, that his sweet soul after three dayes Pur­gation, had taken her flight into heaven. For what else could be meant by that sweet perfume, but the odour of his holy and inno­cent conversation, or the incense of their sacrifices, and prayers, or the primitiall fruits of his hap­py soul, which was now flown up to the holy mountain of eternal [Page 296] glory, there enjoying the odorife­rous, and never fading delights of paradise. Not unlike unto this, is that story which the great. St. Gregory relates, of one Justus a l. 4. dial. c. 55. Monke. He had given him at first for a lost creature, but upon se­cond thoughts, having ordered Mass to be said for him, for thirty dayes together, the last day he appears to his brother, and assures him of the happy ex­change he was now going to make, of his torments for the joys of heaven.

Pope Symmachus and his Coun­cil 6. Synod. Rom. had reason to thunder out anathema's against those sacrile­gious persons, who were so front­less as to turn pious legacies, into profane uses, to the great preju­dice of the souls, for whose repose, they were particularly deputed by the founders. And certainly, it is a much fouler crime, to de­frande souls of their due relief, then to disturbe dead mens ashes, and to plunder their graves. And [Page 297] yet we read of dead carcasses, that have risen up in their graves, to struggle for their sheets, with the wicked wretches, who would have stolne them away. And it were to be wished, that more were per­mitted to do the like, and that souls might have leave, to appear sometimes, to those that abuse them so unconsieonably, happily they might fright them into rea­son, who will not be otherwise perswaded to do them right.

St. Isidor delivers it as an apo­stolical tradition, and general 7. Age. l. 1. de offic. c. 18. & l. 2. c. penu [...]t. practise of the Catholick Church in his time, to offer up sacrifices and prayers, and to distribute almes for the dead, and this not for any encrease of their merit, but either to mitigate their pains or to shorten the time of their durance.

Venerable Bede is a sure witness 8. Age. for the following Century, whose learned works, are ful of wonder­ful stories, which he brings in confirmation of this Catholick doctrine and practise.

St. John Damascene made an eli­gant Orat. quod ij qui. &c. ora [...]ion, on purpose to stir up this devotion, where amongst other things, he says, it is impos­sible to number up all the stories in this kind, which bear witness, that the souls departed are relie­ved by our prayers, and that o­therwise, God would not have appointed, a commemoration of the dead to be dayly made in the unbloody sacrifice of the Mass, nor would the Church have so religiously observed anniversaries and other dayes, set a part for the service of the dead.

Were it but a dog (says Simeon 9. Age. In vita St. Pachom. St. Euseb. &c. Metaphrastes) that by chance were faln into the fire, we should have so much compassion for him as to help him out, and what shall we do for souls, who are faln into Purgatory fire? I say souls of our Parent [...], and dearest friends, souls who are predestinate to eternal glory, and extream precious in the sight of God? And what did not the Saints of Gods Church for [Page 299] them in those days? some armed themselves from head to foot in course hair cloth, others tore of their flesh with chains and rude disciplines; some again pined themselves with rigourous fasts, others dissolved themselves into tears, some passed whole nights in contemplation, others gave li­beral almes or procured great store of Masses: In fine, they did what they were able, and were not well pleased that they were able to do no more, to relieve the poor souls in Purgatory. Amongst 10. Age. Luitprand. l. 4. c. 7. others, Queen Melchtild is reported to have purchased immortal fame for her discreet behaviour, at the death of the King her Husband, for whose soul she caused a world of Masses to be said, and a world of almes to be distributed, in lieu of other idle expences, and fruit­less lamentations.

There is one in the world, to 11. Age. whom I bear an immortal envy, and such an envy, as I never mean to repent. It is the holy [Page 300] Abbot Odilo, who was the Authour of an invention, which I would willingly have found out, though with the loss of my very heart blood.

Take the story as it passed thus. Sigeb. in Chron. an. 998. A devout religious man, in his returne from Hierusalem meets with a holy hermite in Sicily, he assures him, that he ofte [...] heard the Devils complaine, that souls were so soon discharged of their torments, by the suffrages of the faithful, and particularly by the devout prayers, of the Monkes of Cluny, who never ceased to power out their prayers for them. This the good man carries to Odilo, then Abbot of Cluny, he praises God for his great mercy, in vouchsa­fing to hear the innocent prayers of his monkes, and presently takes occasion, to command all the Monasteries of his order, to keep yearly the Commemoration of all souls next after the feast of all Saints. A custome which by de­grees grew into such credit, that [Page 301] the Ca [...]olick Church thought sit to establish it all over the Chri­stian world, to the incredible be­nefit of poor souls, and singular encrease of Gods glory. For who can sum up the infinite number of souls, who have been freed out of Purgatory by this holy inven­tion, or who can express the glory, which accrued to this good Abbot, who thus fortunately made him­self Procuratour general of the suffering Church, and furnished her people, with such a consider­able supply of necessary relief, to alleviate the insupportable bur­then of their suffrings.

St. Bernard would triumph, 12. Age. Ser. 66. in Cant. when he had to deal with Here­ticks, that denied this piviledg, of communicating our suffrages, and prayers to the souls in Purga­tory. And with what fervour he would apply himself to this cha­ritable employment, of relieving poor souls, may appear, by the care he took, for good Humbertur, Ser. de obitu Humberti. thogh he knew him to have lived, [Page 302] and died in his Monaste [...], so like a Saint, that he could scarce find out the fault in him, which might deserve the least punishment in the other world, unless it were, to have been too rigourous to him­self, and too careless of his health, which in a less spiritual eye, then that of St. Pernard, might have passed for a great virtue. But it is worth your hearing, that In vita Ma­lach. which he relates of blessed St. Ma­lachy, who died in his very bosome. This holy Bishop, as he lay a sleep, hears a sister of his, lately dead, making lamentable moane, that for thirty dayes together she had not eaten so much as a bit of bread. He starts up out of his sleep, and taking it to be more then a dream, he concludes the meaning of the vision was to tell him, that just thirty dayes were now past, since he had said Mass for her, as probably believing she was alrea­dy where she had no need of his prayers. For this indeed is the ordinary excuse, wherewith many [Page 303] use to [...]ke their idleness, God be with him, he was a good soul, he is certainly in Heaven ere this, there is no more need to pray for him, &c. whereas God knows heaven is not so easily purchased, as fooles imagine: Howsoever, this worthy Prelate so plyed his Prayers after this, that he soon sent his Sister out of Purgatory, and it pleased God to let him see, by the daily change of her habit, how his Prayers had purged her by degrees, and made her fit com­pany for the Angels and Saints in Heaven. For the first day she was covered all over with black Cy­presse, the next she appeared in a Mantle something whitish, but of a dusky colour, but the third day she was seen all clad in white, which is the proper Livery of the Saints. What think you now sayes Saint Bernard, is not the Kingdome of Heaven got by vio­lence? Did not Saint Malachy force it by storming? were not his Prayers like stroaks of a [...] ­like [Page 304] engine, to make a breach in heaven, for his sister to enter at? Sweet Jesus, you that suffer this violence; are your self the cause of it; the good Prelate breaths nothing but what you have inspired him; so sweet are you in your Mercies, so faithfull in your Promises, and so power­full in your divine wonders. Thus far Saint Bernard But I cannot let passe in silence, one ve­ry remarkable passage, which happened to these two great ser­vants of God. Saint Malachy had passionately desired to dye at Cla­ravallis, in the hands of devout Saint Bernard, and this on the day immediately going before All Souls day, and it pleased God to grant him his request. It fell out then that while Saint Bernard was saying Masse for him, in the midle of Masse, it was revealed to him, that Saint Malachy was already glorious in Heaven, whether he had gone straight thither out of this world, or whether that part [Page 305] of Saint Bernards Masse had freed him out of Purgatory, is uncer­tain, but Saint Bernard hereupon changed his note, for having be­gun Masse of Requiem, he went on with a Masse of a Bishop and Con­fessour, to the great astonishment of all the standers by. O tis good to have such devout Masses said presently after ones death, tis good to dye in so good hands, as will not quit you till they have conducted you safe to the Quire of Angels.

Saint Thomas of Aquin, that 13. Age. great Champion of Purgatory, gave God particular thanks at his death, for not onely delivering a soule out of Purgatory, at the in­stance of his Prayers, but also per­mitting the same soule to be the messenger of so good news.

Durand argues the case thus: Sure Christian charity, has more 14. Age. In 4. d. 45. power with Almighty God, then a mere natural friendship can have, with the civill Magistrate; now it has been often seen, that a [Page 306] condemned person, has been quit at the earnest entreaty, or volun­tary satisfaction of their friends: Stories are full of such courteous Civilities. How can we then make any question, but that God will as easily be moved, to release holy soules out of Purgatory, at the sweet importunity of their friends tears, prayers, & sufferings here upon earth. It was a lauda­ble custom in some Countries, that if a chast Virgin should pre­sent her self at the place of Ex­ecution, to beg a Fellon for her husband, her request was granted, and the poor criminal was with great joy instantly conveyed from the gallowes to a nuptial feast. This custome, though now out of date, may yet serve to tell us, that Almighty God will not deny to set a soule free, from the punish­ment of all her misdemeanours, if we beg it earnestly at the hands of his infinite mercy.

And now we are come down to the fifteenth Age, where the 15. Age. Conc. Flor. in decreto. [Page 307] Fathers of the Council of Florence, both Greeks and Latins, with one consent, declare the same faith, and constant practise of the Church, thus handed down to them, from Age to Age, since Christs and his Apostles time, as we have seen, viz. that the souls in Purgatory, are not only re­lieved, but translated into heaven, by the Prayers, Sacrifices, Almes, and other charitable workes which are offered up for them, according to the custome of the Catholick Church. Nor did their posterity degenerate, or vary the least, from this received doctrine, untill Luthers time, when the holy 16. Age. Trid. sess. 25 Council of Trent, thought fit a­gaine, to lay down the sound doctrine of the Church, in op­position to all our late Sectaries. And I wish all Catholicks, were but as forward to lend their help­ing hands, to lift souls out of Purgatory, as they are to believe they have the power to do it, and that we had not oftner, more rea­son, [Page 308] then the Roman Emperour to pronounce the day lost, since we let so many dayes pass over our heads, and so many faire oc­casions slip out of our hands, without easing, or releasing any souls out of Purgatory, when we might do it with so much ease.

§. 1. The first perfect contrition.

ONe of the surest means, to avoide Purgatory, is to dye with teares in our eyes, and St. Th. supp▪ q. 5. a. 3. true contrition in our he [...]rts. For Divines teach, that our contrition may be so great, [...]s to wash away all those spots of sin, which Pur­gatory [...]re was otherwise to have words off. And therefore as I take it to be a gr [...]t piece of folly, to defer the exercise of so prec [...]ous [...]n a [...], unto the houre of our [Page 310] death, so I esteem it, one of the most solid devotions of all others, to accustome our selves to it all our life time, that by daily fre­quenting such acts, we may at length get such a habite, and fa­cility in them, as with Gods grace, to have them at our call, when we come to dye. All must not look for the same priviledge, which the good thief had at the last gaspe. It was but little that he sayd, but he spoke it with so cordial an accent, that he de­served to heare those comforta­ble words, of our blessed Saviour, This day thou shalt be with me in Para­dise, and soon found them verifi­ed, by a present fruition of the beatifical vision. Almighty God is pleased sometimes, to make so forceable an entry into the heart of man, and to set it so despe­rately on fire, with his divine love, that there is no remedy, but to dye between the armes of love, and griefe, and thrice happy are those souls that loose their lives [Page 311] in this divine encounter, and dye in the amourous flames of ardent charity, they are sure never to feel the murthering flames of Purgatory. Such was the death of our blessed Lady, St. John E­vangelist, and infinite others, who have been straight carried into heaven out of this world, upon the wings of love, or contrition, so that a heart, that is well sea­soned with contrition, or steeped in a bath of salt tears, is like the heart of Prince Germanicus, which Tacit. Ann. being washed over with a certain precious liqour, could not be consumed by the fire, which turned all the rest of his body to ashes.

This is that they call a good Peccavi, but it must be a good one indeed, for it is not every or­dinary, and triviall kind of sor­row, which can work such won­ders. Those that have been long used, to actuate themselves in those generous acts of contrition, may be full of confidence, that [Page 312] the mercy of God, will not faile them at the houre of their death, and that their good Angels will be then ready, when it most im­ports, to inspire them with all the best motives of true contrition since they have gone all along with them, still furnishing them with such good thoughts, and with so much good success, that their hearts have been a thousand times broken with a lively, amo­rous, and cordial contrition, and repentance for their sins. And certainly, they that dye, either in the fire of so ardent a love, or in the water of so piercing a grief, need not feare the fire of Purgato­ry, for that fire (says St. Bona­venture) was not made for them. So that methinks, this charity may be fitly compared, to the Seraphin at the gates of Paradise, brandishing his flaming sword, which Tertulian calls the por [...]er Romphae [...] janitrix Fa­radisi. of Paradise, grief is the edge, love the fire, wherewith it is inflamed, and he that has this flaming [Page 313] sword, has heaven gates at co [...] ­mand, and goes strait thither when he leaves the world.

§ 2. The Second, to dye in Reli­gion.

ANother safe way to escape Purgatory, is to live, and die in a good Religious order, and at his death, to renew, and Ad fratres de monte dei à coella in coelum, &c. ratifie his Religious vowes. To prove this, I first call St. Bernard to witness, who doubts not to assure us, that there is a ready, if not an uninterrupted passage into Heaven, out of a Religious cell. Next I appeal, to those learned and holy Doctours, who give it for a certain sign of Prede­stination, to die in Religion, be­cause Christ has in a manner sworn, in his holy Gospel, to give a hundred fold, and life ever­lasting, Plat. de bon [...] stat. Relig. to all those, that shall leave Father, Mother, and other world­ly concernments, for his sake. From whence it is, that holy [Page 314] Church permits, the superiours of divers Religious orders, to make this solemne promise, at the profession of their novicies, for they have no sooner made their Vowes, of Poverty, &c. But the superiour answers, And I Child do promise thee Paradise, and eternal life.

3. Many Popes have granted a Sixt Greg. 13. Greg. 14. Plenary Indulgence, in forme of a Jubily, to all Religious persons, that either by word of mouth, or in their hearts, call upon the sa­cred names of Jesus Maria, at the hour of their death. And what Religious person is there, that does it not, either when he dies, or not long before, not only once, but a thousand times.

To say nothing, that many are of opinion, that they gain this Jul. 2. bull. Indulgence at the hour of their death, whether they pronounce the words or no. For as other Indulgences are gained, by visi­ting certain Churches, saying certain prayers, giving alm [...], or [Page 315] exercising such other acts of ver­tue, the supream Pastour of the Church, thought no act more worthy of a Jubily, then to die in a Religious order, in the act­ual profession of voluntary pover­ty, chastity, and obedience, with final perseverance in the austeri­ty of a Religious life, and a pati­ent acceptance of death, as from the holy hand of God. [...]et us then suppose, a good Religious man to come to die, and besides the common benefit of the Sacra­ments, and other holy rites of the Catholick Church, let him gain this Plenary Indulgence, which the Popes grant as freely, and with as much assurance, as any other, have we not all the reason in the world to hope, that he goes immediately into Heaven, or at most does but make a swift passage through Purgatory, or rather, as we read of many in the Ecclesia­stical History, takes it in his way, to have the company of some of his friends there, whom he has the priviledge, to lead away with [Page 316] him in triumph into Heaven.

4. Who can better deserve, to go directly into heaven then they, whose lives are a continual Pur­gatory? They go in rough hair shirts, pine themselves with ri­gourous fasts, tear of their flesh with cruel disciplines, drink up their own tears, live of nothing but mortifications, and perpetual hardships, and thus abundantly satisfie, for all the sins they have committed, and for those they never dreamt of, but had rather dya thousand times then commit. They that have no will but that of their superiour, they that breath nothing but holy sighs, and burn with ardent charity, how can they burn in Purgatory fire?

5. Divines furnish me with an­other pregnant proofe, and it is this. It is certain, (say they) that a solemne Profession in Re­ligon, brings with it a plenary In­dulgence; or remission of all their sin [...], not only because it is a se­cond Baptisme, or a lingring kind [Page 317] of martyrdom, which is not com­pleated in a few moments, as o­ther Martydomes are, but also, because in the opinion of the an­gelical 2. 2. 4. ult. a. 3. Doctour, it is so sublime and eminent an act, as surpasses all other acts in this life, so that if Daniel, (says he) could say, that by giving a little almes, we may blot out our sins, what may we not say, of this supereminent act of liberality, by which, a man gives unto God, all his goods, and present possessions, with all his fair hopes of improving them, his bo­dy, his life, his honour, his will, his soul; with a million of worlds if h [...] had them in his power. The same holy Doctour says else-where that a man, who sacrifices his will unto God, the most noble portion of his soul, and makes it to be­come his eternal slave, gives God ful satisfaction for all his misde­m [...]uours, since a pure creature, cannot present him with a more noble gift, then to make him an entire Holocaust, of that which is [Page 318] dearest unto him in this world, which is his will, and the absolute soveraignty over himself, and all his concernes. Others go yet Su. verb. Religio n. 27 &c. further, and assure us, that as of­ten, as a good Religious man, re­news this his profession, he makes a new purchase of the same fa­vour, and obtaines an entire par­don, of all the pain due to his sins, and that these, and the like priviledges, are not tied only to solemne vowes, but are common to all vows, that make up the sub­stance of a Religious man, of what order soever in Gods Church. And they say withall, that these favours are not in the nature of indulgences, granted by his Ho­liness, but are inseparably annex­ed unto the vowes themselves, which are so generous, and so precious acts, in the sight of God, that they move his goodness, to blot out the remembrance of their sins, and to cancel out a great part, if not all the pain, which was due for them.

Now put all this together; and it will necessarily follow, that since the Pope on the one side, grants a Jubily, unto all religi­ous, at the houre of their death, and since they have it in their power, on the other side, to renew their vowes, before they dye, by which act they may fully satisfy, for all their sins, there cannot be a greater assurance of going di­rectly into heaven then theirs, who have as I told you this double security of a general pardon, that one way or other, they can scarce sayl to obtain it.

What shall I say now of their perfect resignation, unto the will of God, their invincible patience, their love of God, their Virginal purity, their exact, and punctual obedience, with a million of o­ther divine acts of vertue, which are so incident and connatural to a religious vocation, all which no doubt stand ready to assist them at the last houre, and to show them heaven gates open, and [Page 320] ready to receive them, and how­soever to assure them, that their stay cannot be long in Purgatory, since they leave behind them so many of their own order, who will be sure to ply them with Masses. Indulgencies, and other charitable works for their speedy deliverance,

§. 3. The third. To b [...] an Aposto­lical Preacher.

A Third meanes to redeem Purgatory, is to be a zealous, and apostolical Preacher, for as this is a life of eminent perfecti­on, and incredible merit, so is it extream painful, and may well passe for a Purgatory in this life. But observe, that I speak of an Apostolical Preacher, or of one that is full of divine fire, or a holy zeal for the good of souls. I mean not those that preach them­selves, those that desire to be ad­mired, and adored for Oracles, those that profane the word of [Page 321] God with their vain glosses, idle applications and affected elo­quence, seeking nothing more then worldly applause, and re­ally destroying by their life and conversation, all they build up in the pulpit. St. Paul compares such vaine Preachers, to crackt trumpets, and broken bells, which make a noise indeed, but are al­together useless. They send o­thers to heaven (sayd St. Xave­rius) and go Gods knows whether themselves. St. Gregory likens them to the water of baptisme which entitles children to the kingdom of heaven, and is it self conveyed into some noysome sinke: and there turnes to cor­ruption. I speak then of a Preach­er, who is a man of God, one that does what he says, and says what he does; one that ayms at nothing, but the salvation of souls, preaches to a few, or to many, in Cities or Villages, Prin­ces Courts, or poor Hospitals, with the same fervour of spirit. [Page 322] One that rents their hearts in sunder, and draws floods of tears from their eyes, one that prea­ches like another St. Paul, and draws his sermons out of the Pentatuke, of the five wounds of his redeemer; one that after he has done all he can, believes he is an unprofitable servant, un­worthy to open his mouth, or to tread upon the earth. Such a one in my opinion, if he die in the exercise of his holy function, either goes not at all to Purgato­ry, or stays not there. This was the case of one Cherubin, a famous Hist. St. Fran. 3. p. l. 7. c. 2. Preacher of the Order of St. Francis, who before he died, had the comfort to see St. Hierome, whom he had chosen for his pecu­liar Pation, and with him three thousand souls, all saved by his meanes, who assured him, that they were sent expresly by Al­mighty God, to carry him into heaven, and so to requite him, for shewing him the way thither, in his zealous sermons. Not un­like [Page 323] unto this, is that story which I touched elsewhere out of Car­dinal Baronius. He tels us that Annal. Eccl. an. 716. St. Boniface, saw a holy Abbot at his death; surrounded with di­vels, and much terrified see them so insolent, as to cry out; his soul was theirs, when he be­hold his good Angel appears at the head of a white troop of blessed souls, who after a solemn profession, that they had been all saved by him, gave him the com­fort to understand, that they had brought an express commission, to convey him instantly into heaven. But you long now, to have me paint you out such a Preacher, for though there may be many, that sooth themselves up, with a vain perswasion, that they are the men, yet if we sift a little narrowly into them, we shall possibly find so much vanity, so much care of esteem, so many by ends, and so many other im­perfections to steale into their sermons, that we may safely say [Page 324] there are but very few Apostolical preachers indeed, and such as seek only Gods cause, and the good of souls.

Take an exact Idea from one The Idea of an Apostoli­cal Preacher that lived but in the last Age. Father Gonzales Silveria, of the Society of Jesus, scarce ever went up into the pulpit without a hairshirt, and would say, a man must be well armed who goes to fight against vice. It was also very usuall with him, to encounter Goliah with Davids sling, to make a bloody discipline, and so to mount up into the Pulpit, and there like thunder, to carry all before him. He had for the most part, but five books for his Li­brary, to wit, his breviary the Bible, the lives of Saints, a cru­cifix, and the picture of our Blessed Lady. In these five books, he studied for all his sermons, and certainly, the thunder bolt [...] of his admirable eloquence, were fram­ed in the heart of his crucified Lord, the best furnace of divine [Page 325] love, the sweet flowers of his Rhetorick, were steeped in the milke of the Virgin, his trops and figures, and the whole variety of his sermons, were borrowed out of the word of God, and the admirable lives of his Saints; and lastly the religious, and devout performance of his dayly task of divine office, and holy Masse, gave fire to his discourses, wherewith he did not only heat, but inflame the hearts of his auditours. He would preach you twice or thrice a day, and would do it the more willingly, in the meanest places, & to the poorest people. His com­mon lodging was the Hospital, where he contented himself with a spare diet, and gross fare, he was never observed, to be over nice, and coy of his sermons, nor required he much time, to make them with applause. The only thing he had before his eyes, was the glory of God, and helpe of souls, and his life preached more then his tongue, for he really [Page 326] acted more in his own person then he taught others: As for his manner of preaching, it was rather powerful then charming, and fitter to break their hearts then please their eares. Such was his fervour, that he poured his whole heart, and his whole zeal out of his mouth, and he would be so transported with this zeal, as not to take notice of any thing else. Once as he was Preaching, he struck his hand upon a sharpe naile, which stuck out in the Pul­pit, and made it bleed so ex­treamly, that the whole Auditory took notice of it, and some of the devout women courteously offer­ed their handkerchiefs, to bind up the wound, and stop the bleed­ing and all this while, the good man neither saw handkerchief, nor naile, nor blood, nor took the least notice of any thing till after his sermon, when the wound being grown cold, he was heard to wonder, how the blood came there, and to complain, [Page 327] that his hand put him to some paine. Another time, preaching in the Queen of Portugals chappel, he had put himself into such a heat, that his mouth being clammed up, he could scarce get out his words, when the Queen perceiving it, called for an Ewer of water, which was instantly brought, and presented him by the young Princesse, but the man of God, was so rapt in his devout thoughts, that he saw neither the Ewer, nor the Princesse, nor the Queen; so that they were forced to pull him by the sleeve, that the Princesse Royal might not stand thus waiting on him, with the E­wer in her hand; and then the Queen her self prayed him to make use of the water, to coole and refresh his dry mouth. With much a do, the good Father came to himself, and rising up, made a low obeysance to the Queen, and to the Princesse, thanked them for their care, excused himself for being so uncivill, as not to minde [Page 328] them, but for all th [...]s, would not take a drop of water, but went on with his Sermon, to the great wonder and edification of all the standers by. This, this is to preach like a man full of Gods Spirit, like one that has his heart so transported with zeale, and his Eyes so bent upon moving his au­ditours, that he can see nothing else. And would you have such a fiery man as this be condemned to Purgatory, one that has so much charity for others, that he forgets himself, and distills out his life into blood, sweat and tears and is consumed in the fire of Charity, which is the sweet Pur­gatory of the servants of God.

§. 4. The fourth. To serve the infected.

THose that charitably expose themselves, to serve the in­fected, and so come to get the Plague, and to die in the service, freely giving away their lives to save others, may have a great con­fidence, [Page 329] that they have served out, if not all, at least the greatest part of their Purgatory. For since an act of Contrition, or of perfect Charity, has power, to make a soule instantly fit for heaven, as it falls out in Martyrdom; why may we not hope, that the same privi­ledge, follows these charitable soules we speak of, who though they dye not, by the hands of a bloody Executioner, yet are cut off by a Martyrdome of incompa­rable Charity. Christ our Savi­our said, that the greatest Charity that a man could have in this life was to give his life for his friends, where by the way, Saint Bernard notes, that his charity must needs be greater, then the greatest, since he gave his divine life, not only for his friends, but even for his enemies. What shall we then thinke of their charity, who voluntarily sacrifice their lives, for infected persons, whether friends or enemies, acquaintance, or no acquaintance rich or poor [Page 330] and do it generously, dying a thousand deaths for feare, dan­ger and paine, before they come to dye in good earnest? Does not the Church list them amongst o­ther Saints, in the Roman Marty­rologe? Does she not keep their feast, and make an honoura­ble commemoration, of their glo­rious death, on the 28 day of Fe­bruary? does she not withall tell us, that the faithful devout people, were accustomed to ho­nour them as Martyrs? would you then have these kind of Mar­tyrs, who dye in the fire of cha­rity, go to Purgatory? To what purpose? to Metamorphose it into heaven? For if a Virgin, who is violently dragd away to the stews, which is a kind of hell, where they make a Massacre of chastity, in the opinion of St. Ambrose, changes it into a kind of heaven, what can we thinke of those cha­ritable souls, but that, if they were conveyed into the suffering church, they would sodainly [Page 331] change it into a Church Try­umphant. Hear a comfortable story to this purpose. One Damian; of the holy order of Annal. St. Fran. St. Francis had devoted himself, to serve those that lay sick of the Plague with a burning desire to give them all the comfort he could, by his charitable visits. St. Francis met him one day, and said my Son, did'st thou but know what a crown in heaven is prepa­red for thee, in reward of this charity of thine, thou would'st be out of thy self, for meer joy, go on, in Gods name, for it will not be long, before thou art translated into heaven to eternal glory. The good Frier, continued the em­ployment, till one day being in fervent prayer, he rendred up his happy soul into the hands of his creatour. Can you now be­lieve, that a man, that sacrifices a good part of his life, on the Altar of the highest charity, which is in the world, next unto Martyrdom it self, one that looses his own [Page 332] life, to make others live, and dyes in the flames of a devout prayer, that this man I say, goes to Purgatory, or rather do you not believe that heaven stoops to take him up, and to crown him with immortal glory.

Eusebius takes a pleasure, to re­late the high esteem they had of b. 1. c, 20. those good Priests, Deacons, and Secular persons, who thus expo­sed themselves to the Plague, and sometimes were seen to tumble into the same graves, where they had newly laid others. The fiery furnace (says St. Chrysostome) was so Hom. de tri­bus pueris. astonisht, to see those three inno­cent creatures there, that it durst not touch them, but vented all its fury, against the cords, and fet­ters which bound them. Let us then suppose, these holy souls, to be cast into the furnace of Pur­gatory, who chose rather to for­sake their lives, then to forsake poor infected, and forlorne crea­tures, can we imagine any thing less, then that those subterrane­ous [Page 333] flames, should yeild, and with reverence submit unto the flames of heaven, which have already seazed on those holy souls, and that they should say with Ecclesia­sticus, Thou hast delivered me accor­ding Eccl. 51. 6. to the multitude of thy mercies, from the oppression of the flame, which hath compassed me, and in the midest of fire I was not burnt. What! shall purity have the power to resist fire so that many chast Virgins have received no harme by it, and shall not charity in its perfection, be as good a preservative against the fire of Purgatory?

§. 5. The fifth. A tender devoti­on to the Virgin.

I Cannot be perswaded, that a soul truly devoted to the ho­nour, and service of the mother of God, can be long detained in Purgatory, if she go thither at all. For how should this be? does our blessed Lady want power, she that can do all things (says St. Ansel­me) [Page 334] or charity, she that has no bowels but of charity, she that has a heart so tender, that though you suppose a heart, to be made up of all the mothers hearts in the world, it could not be more ten­der then hers, which is all sweet­ness, and tenderness. St Brigit had a son, lived not so good a life, Osor. in cone. St. Brigit. revel. as to look for Heaven, without passing through Purgatory. This great servant of God, who was not without the passion of a lov­ing mother, casts about, how to save the poor youth, who was grown careless enough of himself. She resolves therefore, to offer him up to the Blessed Virgin, and to trust her entirely with his salva­tion. She undertakes the trust, and carries it on so luckily, that in fine, she saves him, and at the hour of death, takes up his soul into Heaven. This she did, by first working him to a perfect act of contrition, which impt his wings for Heaven, and then cut­ting of the thred of his life, which [Page 335] should have held out one day longer. So that the Devil finding himself thus cozened, made his complaint to God, the just judge of the world, who returned this answer. Know, that my mother is Lady and Queen of Heaven, and therefore has liberty, to place there, whom she pleases, and what she does in this kind, is well done, and pleasing in my sight. There is a world of examples, of the like favours, graciously showred down from the mother of mercy, who has often taken the pains, to con­duct her good Children, and faithful Servants into Heaven. And when it stands not with Gods justice, but that a soul must into Purgatory, what does she not to help her out, as well by her own powerful intercession, which she will be sure to interpose, as far as it may stand with the just decrees of heaven, as by the prayers of her devout servants, into whose hearts she inspires a thousand good thoughts, of tenderness for their [Page 336] souls; who were particularly de­voted to her. How many divine consolations, and refreshments does she send them, by their good Angels? And since it is certain, that she goes somtimes, to visite them on their death beds, why may we not piously imagine, that she gives them the like comfort­able visits, when they lye tied to their beds of fire in cruel tor­ments? The Lionness, and the Tigress, though never so fierce by nature, will leap into the fire, to save their young ones, or perish there; God forbid, we should make any comparison between the Blessed Virgin, mother of the Lyon of Juda, and these wilde beasts, and yet, since we must al­low so much tenderness to such cruel and savage Mothers, we may not doubt, but that the Mother of mercy, seeing her beloved Children in the fire of Purgatory, will flye thither to fetch them out.

The devout and learned Rich­ardus [Page 337] de Sancto victore, commen­ting Ps. 126. Rich c. 39. in Cant. upon these words of the Psal­mist, [...]e shall not be confounded, when he shall speak to his enemies in the gate: tels us, that this gate, is the bles­sed Virgin; to appear at the gate, is to dye, and to be cited to Par­ticular judgement, where no bo­dy (sayes he) is ever confounded that finds this gate, but favour­ably open, and to whom should the mother of God be favourable, but unto those, that were con­stant in her Service, and from what confusion does she deliver them, but from the dreadful fire of Hell and Purgatory. O God! what assurance have we, when the Queen of Heaven is pleased to plead for us, and to procure us a favourable sentence; and since it is her well beloved Son, that is to be our judge, who denies her nothing, what may we not hope for? When St. John Damascene had lost his hand, he begged it again of the Queen of Heaven; and his Sur. in ej [...]s vita Meta­phrast. suite was instantly granted, so [Page 338] sure it is, that she denies nothing to her dear Children; what fa­vou [...]s then may not a devout soul look for, at her hands, when she departs out of this world. If Bern. he. 1. sup. mistes est. Mary hold thee by the hand, fear not falling, cries St. Bernard, Mariae te­nente non corruis &c. for if she be propitious, thou art sure to have thy share in the King­dome of Heaven. Now to whom will she [...]e propitious, if not to those, that while they lived, brea­thed nothing but her love and service, and when should she shew her self more our friend, then when we are threatned with Pur­gatory fire which burns so dread­fully?

The holy Abbot Guericus had Ser. 1. de assump. reason, to wish rather to be lod­ged in the bosome of the blessed Virgin, then in Abrahams bosome, O, it is no smal security, to be under her protection, though it were but under her feet, for who should fetch a soul thenc [...] to throw her into Purgatory? God the Father? how? out of the hands [Page 339] of his beloved daughter? who then? God the Son? how, from his beloved mother? who then? God the holy Ghost? what, from his dearest Spouse? who then? St. Michael with his Sword and Buckler? that were pritty, that a creature should attempt, what the blessed Trinity forbears, out of love to the Mother of God. Who then? The Devil? what, the ser­pent, whose head she crushed un­der her feet, or any of his fellows, who tremble at the very found of her name? No, there is not the creature, dare meddle with a soul, that is once sheltred, under the royal mantle of her protection. So true it is, that one of the best preservatives against Purgatory, is to be very devout to the blessed Virgin, Mother of God.

But it must be more then an ordinary devotion, as to make a vow of chastity in her honour, to devoce ones self entierly to her, to do her some signal piece of ser­vice, to call often upon her, and [Page 340] with a filiall confidence, to bullil a goodly Chappel, or some house, where she may be served to the worlds end, to give liberal, and frequent almes for her sake to compose some excellent work in her praise, and so to draw many others to her service. To main­taine poor Schollars, in a way to be Preachers, or Religious men, with this obligation, that they shall make it their study, all their lives, to preach her greatness, to promote her service, and to draw all the world after her. To make her a present of Masses, com­munions, fasts, disciplines, and o­ther mortifications, but above all, to imitate her glorious vertues, and to regulate our lives accor­dingly. If you do these, and the like things, and do them with a good heart, you need not fear, Purgatory will do you any great harm. She will obtaine for you, such a measure of true contrition, such a proportion of love, and conformity to Gods will, so much [Page 341] patience in your last sickness, such holy and ardent desires to serve God, suc [...] profound humility, in a word, such Heroical acts of vertue, as blot out of your soul, what Purgatory was to have done and put you in a present capacity, to go directly into Heaven: And if an extraordinary pass should be necessary who can better procure it for you, then the Lady of the House, the mother of the Judge, the Empress of Paradise, and Prin­cess of the Universe?

§. 6. The sixth, an humble patience.

YOu that suffer great miseries in this world, may comfort your selves with such precious sufferings, for so you be faithful to God, so you voluntarily em­brace what God sends, in spight of impatience, so you submit to the Laws of his sweet rigour, which chastices you, so you freely offer all your little All, to this great Lord, of all the great All of [Page 342] the whole universe, so from time to time you be stil letting fal some good word, to testifie that your soul, and your body play not at the same game, move not upon the same center, but that while the one is oppressed, and cries out, the other secretly praises the paternal goodness of Almighty God, so you do all this, you may be confident, there will be little, or no Purgatory [...]or you, for since you have a Purgatory in this world, there is no reason you should have another hereafter.

I learn this secret, of St. Gre­gory, who admires a poor paraly­tique, that lay rotting on a straw Hom. 15. in Evang. bed, where he had lived so all his life, or rather, where he had died so all his life, his life being nothing else, but a meer concatenation of hourely deaths. Seruulus was the name of this poor wretch, who at his death, was comforted with angelical musick, and carried a­way by Angels, to sing his own part in heaven for all eternity. [Page 343] One of those that were present, told St. Gregory that at the hour of his happy departure out of this life, so sweet a smel was spread all over the little Roome, where he lay, that he never felt the like, and that this continued, and was perceived by all the standers by, until his holy body was laid in his grave, and the service ended. But you will say, every body cannot be so holy as this good man, cer­tainly they may, by the grace of God; for St. Gregory observes but four things in him, which you may command as well as he. First he read often the holy Scriptures, to comfort his heart in his sufferings. Secondly, he gave a part of the Alms he received of Gods people, unto other needy persons and lodged poor pilgrims in his poor Cottage. Thirdly, holy aspirati­ons and devout breathings, were often heard to proceede from him which were like so many fiery darts shot into the heart of God, [Page 344] and bringing thence the sweet air of Paradise, to refresh his soule, which by such amourous enter­tainments, found lesse trouble in her afflictions.

Fourthly, He was sensible e­nough of his pain, and would complain of it sometimes, I say complain, do you think Saints have bodies of Steele! but be­tweeen one complaint and ano­other, he would be often thus sweetly interposing. O my God, I desire thy will may be fulfilled in all things, and nothing else but thy will. I am willing that thou handle this my body, and all that belongs to me, according to thy divine pleasure, both in time and eternity. Now tell me, dear rea­der, canst thou not do all this, as well as this poore paralytick, who lived for no other end, but to be dying a lingring death, all the dayes of his miserable and yet thrice happy life. Will you have a soule so holy, and so plyable [...]o Gods will, be thrown into Purga­tory [Page 345] fire▪ Sure (said St. Austine) if he meant to damn us in the o­ther world, he would not damn us in this, to a Hell of most loath­some and intollerable diseases, and I may say the like here, that if God meant to punish his serva [...]ts in Purgatory after this life, he would not punish them here in a Purgatory of miseries. His good­nesse is not wont to punish the same fault twice. Go into Hell and purgatory while you live (cri­ed In illud de­scendant in infernam. St Bernard) and you will be sure not to go thither after your death; for it is not reasonable, that you should have two Purga­tories, or two Hels: Alas! no, And this is the cause, why God, to save his friends from those horrible torments of Purgatory fire, sends them good store of crosses and af­flictions in this world, which are nothing so painfull, and yet are highly meritorious in his sight, Hom. 8. in c. 3. ad Colon. whereas the other are but pure sufferings. Hear Saint Chrysostome. The tongue that praises God in [Page 346] the midest of afflictions, is not in­feriour to the tongues of Martyrs, and likely they may have both the same reward. If a man praise God, and give him thanks in his sufferings, it is reputed as a kinde of Martyrdome, and would you have a Martyr go to Purgatory; he that findes heaven open, and ready to receive him. For as E­missenus saies very well, the Hea­vens are not onely open to Saint Steven, but unto all Martyrs, and unto all that suffer, and die with the name of Jesus in their mouths, constancy in their hearts, and fi­delity in theirs souls. The works of patience according to St. James are perfect, and that which is per­fect, Jac. 1. ows nothing to Purgatory, nor can Purgatory refine that, which is already perfect, no more then our fire can refine gold of twenty foure carrats, that is so pure, as not to have the least mix­ture or drosse or impurity.

§ 7. The seventh Devotion for the Souls in Purgatory.

SHall I deal candidly with you; one of my chief mo [...]ives of publishing this Treatise, was to perswade you this truth, that one of the best means to prevent Pur­gatory, is to have a great tender­nesse, and a particular care to comfort the souls there, to spare nothing that can further their deliverance; in a word, to make your self a general Agent for this suffering Church, to sollicite for their eternal rest. Take now the proofs of this Assertion, and the whole strength of my discourse.

1. Christ said in plain terms, In what measure you mete, it shall be measured to you again; that is, you shall be dealt withall, in some manner, as you deale with others. Mat. 7. So that if you have beat your brains, and employed all your en­deavours to help the souls in Pur­gatory, [Page 348] and have really delivered some before their time; it is but reason that this your charity should be requited with a like re­turn, and with a hundred fold besides, and heaven at the end of it. Methinks [...]our case is not un­like to that of the prudent Abigail. King David was so highly incen­sed 1 Reg. 25. against the ungratefull Nabal, that he swore to pursue him, and his whole Family with Fire and and Sword, and to turn all into ashes. For all this, Abigail ven­tured to meet him with a Present, and did it with so good a grace, that she soon made up the breach, and saved all. For David after some little dispute with his anger, grew calmer, forgave all, & so sent her away joyfully in peace. The application is easie. Tis true, you have played the ungratefull Na­bal, you have offended God, so far as to provoke his high displeasure, so that he may seem to deale fa­vourably with you, if he sends you into Purgatory: But you have [Page 349] with all played Abigails part, in sending him as many gratefull Presen [...]s, as you have breathed out fervent Prayers, for the souls in Purgatory, and with these you have made your peace, so as you may look to be dismissed in peace, into the Kingdome of Heaven.

2. Take a second reason of St. Peter, who exhorts us above all things to have charity for one an­other, because charity covereth the multitude of sins. For since it is the greatest Charity in the world to 1 Pet. 4. help poore souls out of Purgatory, as I proved at large in the third Survey; those that devote them­selves wholly to this Service, may be confident so to cover their sins as to put them out of the reach of Purgatory fire. When Gibellin had straightly besieged Guelph Duke of Bavary, and forced him to sur­render his Town, upon such hard Parud. l. 2. c. 70. terms, as that the women onely were permitted to secure them­selves, and to take away with them what they could carry upon their [Page 350] backs; but as for the men, they were to remain at mercy, expo­sed to the fury of the fire and sword: The good women laying their heads together; found out this strange expedient, to save their husbands, as well as them­selves, for every one taking her husband upon her back, and what else she was able to carry a­bout her, they marched out of the town. Never was man so struck with astonishment, as Gi­bellin was at this fight, and though he might have disputed their passage, as not consisting with the true meaning of the Articles, yet was he so taken with so rare astra­tageme, and strange example of a true conjugal love, that [...]he suf­fered them all to pass freely to the admiration of the whole world. And surely we may hence conclude, that all those who have so much love for the poor souls in Purgatory, as to carry them, as it were, upon their backs out of their miserable thral­dome [Page 351] will find heaven gates open, and all the blessed spirits ready to receive them with acclamations of joy, for so sweet an excess of charity.

3 It is not possible, that they who have been thus ransomed out of Purgatory, by the ardent zeal of their friends here, should not hold themselves obliged to re­stitution, to return I say the like charity to the souls of their bene­factours, when they leave the world. How can those happy souls, that swim in the ocean of overflowing charity, chuse but employ all their power, and in­terest, to make them so. But sure I need not go about to multiply reasons, in a case so clear of it self so full of piety, and heavenly de­cency. I will only minde you of what I told you elsewhere out of Cajetan, how reasonable a thing it is, that all those holy strayes, or wandring suffrages, which are of­fered up for such souls as are not in Purgatory, should be applied [Page 352] unto them; that had a particular affection and devotion to help souls out of that fiery dungeon, and this certainly will be a means to fetch them out quickly, if they ever come there.

§. 8, The Eighth, To be a great Alms-giver.

THe Eighth means to pre­vent Purgatory, is to be very liberal, and tender hearted to the poore. The holy Ghost teaches us as much in most emphatical and comfortable words, some whereof I have chosen to lay down before you, with a desire to im­print them in your hearts. Blessed is the man, that understandeth con­cerning Ps. 40. the needy, and the poor, in the evill day our Lord will deliver him, our Lord preserve him, and give him life, and make him blessed in the land, and deliver him not to the will of his enemies. Our Lord helpe him in the bed of his sorrow. These words need no gloss. For what is this evill [Page 353] day, but the day of particular judgment, at the houre of death, since it is the great critical day, and the most considerable mo­ment, upon which eternity de­pends. Now he [...]ls us, that God will deliver him this day, from what I pray you, if not from e­ternal fire, and from the dread­full fire of Purgatory, according to the measure of his charity, and liberality to the poor. He tells us again, that he will make him happy in this day, out of which I conclude, that he shall not goe into Purgatory, for how can he be happy that day, if he lye in flames of fire? Call you this to deliver a man from evil, to plunge him over head and ears in a fiery gulf. St. Chrysologus spoke with a Serm. 8. grace, when he sayd, that chari­ty will not suffer a great almes-giver to be layd in fire, but will appeal from the sentence, and more God to cancel his own De­cree, and in a word, will have him to be saved, and all this, with [Page 354] so sweet a violence, (says the same Saint) that God had rather alter his decree, then contristate mercy, and charity when they pleade with such power for a great alms-giv [...]. Let us heare the holy Ghost once more, I pray you. Water quenches burning fire, and almes resisteth sins, God is the Eccl. 3. & 4 beholder of him that rendreth grace, he remembreth him afterwards, and in the time of his fall he shall find a sure stay. Sonne bow down thy eare to to the poor without sadness, be merciful to pupills as a Father, and as a Hus­band to their Mother, and thou shalt be as the obedient sonne of the highest, and he will have mercy on thee more then a mother. O God, what sweet words are these! when he is about to fall; he shall find a sure stay, when he is ready to sink into Purgatory he shall be held up, he shall be strengthned, he shall be raysed above the firmament, he shal be carried into Paradise. What would a loveing Mother do less, if it were in her power? And since [Page 355] God has given us his word, that he will be more then a Mother to such charitable souls, that is, have a greater tenderness, and love for them, is it credible that he will suffer them to fall into Purgatory, or if justice require some satisfacti­on there, is it not likely, that all means will be used to remove them out of hand. The Cesars crownd themselves with laurell, as fancying it to be a sure prote­ction against fire from heaven, but I may safely say, that a merciful soul all covered over with laurels, olive branches, and refined gold of charity, cannot be struck with fire from heaven, and has as little reason to feare the fire of Purga­tory.

It is better (sayd St. Chrysostome) Hom. 39. ad pop. to give an almes to the poor, then to worke a miracle, or to raise a dead man, for in this you are beholding to God, but in that God is beholding to you. And therefore, since God is indebted to you, tell him plainly you will [Page 356] be payd with no other coyn, but tha [...] of Paradise, if he thinke of sending you to Purgatory, tell him, you will be first payd, what he is pleased to owe you, for he has promised y [...] life everlasting, and therefore let him first place you in Paradise, and you will have leasure there to talke of Pur­gatory. It was an answer worthy of eternal memory, that of the good Count Thiband of Champagne. A. poore Gentleman fell at his feet, with tears in his eyes, saying my Lord, you are the Father of the poor, I have two daughters to marry, and have no way to compass it, having nothing in the world to give them, those poor creatures are utterly lost, if you take not pitty on them and me, your most humble servant, and therefore I beseech your honour, to have mercy on us. The two poor young women, were all this while on their knees, as beautiful as the sun, their eyes humbly cast down upon the ground, and their [Page 357] faces covered with a modest and virginal blush when out steps a ruffi [...]n like courtier. his name was Arrant, and rudely tells the poor Gentleman, it was a pritty fight indeed, to see him beg an almes with his sword by his side. Besides he was to know that the Count was not for nothing sur­named the bountiful, for he had given away so much, that he had no more left to bestow. How! re­plied the Count, that's not so, I have yet something left, God be thanked, and enough too to be­stow upon the good Gentleman, for I am willing to part with thee, and to yeild up unto him all the interest I have in thee. Take him friend, continued he, and be sure you do not part with him, till he has bestowed both your daughters This he sayd, and it fell out so in good earnest; for the Courtier was glad at his own charge, to provide competent portions for the two poor young women, and all France admired, [Page 358] and highly extolled the Count, for his purdent carriage of the whole business. Can you find in your heart to condemn such a brave Prince to Purgatory, after he has left many such charitable examples behind him, one I say, that has given so much away in pious uses, that he has no more to give, one that would willingly have sold himself after all, to make an almes of the price, to our blessed Saviour, in the per­son of those poor innocent doves.

The Angel Raphael deserves credit, when he tells us in ex­press tearms, that it is better to give almes, then to lay up treasures of T [...]. 12. gold, because that is it which purg­eth sin, and maketh us find mercy and life everlasting. How does your heart feele at this comfortable lesson, since charity has the power to purge sin, what need of another Purgatory, and since she is so happy as to procure life e­verlasting, have you not reason [Page 359] to hope she will at your death set heaven gates open, and leade you in thither as it were by the hand. When those dutiful chil­dren, Val. max. took their parents on their backs, to deliver them out of the flames, which were furiously vo­mited out of Aetna, to the terrour of all Sicily, which seemed to be all on a light fire, they say, the flames out of respect to the natu­ral affection, parted themselves, and made a lane for the youths to pass through, without harme, that had so much love for their parents, whose age and feebleness would have otherwaies betrayed them to utter destruction, and so all for company were luckily saved out of that furious Purga­tory. And certainly if your cha­rity take you up, if your mercy do but hide you in her bosome, when you shall pass through Pur­gatory, the fire will be so courte­ous, as to retire, and give way to your passage: they will set all the gates open, for you to get out [Page 360] when you please, and bring you the Keyes of Paradice.

§. 9. The ninth, Angelical pu­rity.

THe ninth, and a very effica­cious preservative against Purgatory, is a singular chastity, or virginal purity I cannot think that a pure and humble heart, a Soul that is newly divorced from a virginal body, can ever be tied to purging flames. This Diamond of chastity, has I know not what, that makes it victorious over flames; this mount Libanus as white as Snow, is never visited with fire from heaven; this vir­ginal Laurel, which triumphs over the pleasures of this world, fears not the fury of any subterraneous flames; this St. John may be plun­ged into boyling Oyl without fee­ling the least smart; this Royal Salamander can live untouched [Page 361] in the midst of fire; this pure Gold suffers no detriment in the cruci­ble; this Eagle cuts her way through the element of fire, and soares up to Heaven without sin­ging her wings; these innocents [...]ing merrily in the furnace of Ba­bilon, as if they were in a terrestri­al Paradice. In earnest there is no reason, that persons as chast as Angels, who were invincible, and untouch'd in the midst of the flames of concupiscence, which devoure almost all the world, there is no reason, I say, that those who were proof against these subtle alluring flames, should not appear as good proof against those other cruel devouring flames, or that they should ever feel the smart of the one, that had so valiantly overcome the false flatteries of the other. St. John says, that Virgins follow the Lamb wheresoever he goes, they are the ordinary courciers of Jesus Christ that have washed their Robes in the blood of the Lamb. And shall [Page 362] such clean innocent souls, need the help of Purgatory fire, to wash away the [...]r staines? St. Teresia once seeing a Cannon in the Church, ready to be laid in his grave, and another time one of the society, who was also laid upon the Beer, ran instantly to kiss their dead corps, and when all were astoni­shed to see her, she tould those whom it concerned, that she was very certain, that those two re­verend persons were Virgins, and that their happy souls, had for that cause taken their flight into heaven, just as they parted with their bodies.

The Greek History tels us, that, Cedren. Annal. when in the heat of the Tyrants persecution, Nicomendia fel to the plunder of the rude Soldiers, a­mongst others, they took a beau­tiful yong Virgin, and having in vain labored to make her sacrifice unto Idols, they put her into the hands of a wanton fellow, to use her as he pleased. She laughed at them, only begged leave to [Page 363] speak a word or two to A [...]ithim [...] the Bishop. To him she proposed this ca [...]e of conscience, whether she might not rather chuse to die, or to be accessary to her own death, then loose the precious Pearl of her Virginity. The good Bishop made her so doubtful an answer, that not well under­standing what he meant, she con­sented to go along with the Sol­dier. He hurries her away instant­ly into his own house, where the poor Virgin, seeing her self in his power speaks thus to him. Friend, do not touch me, and I promise to teach thee a receipt, that will make thee immortal, whereby thou shalt become the most vali­ant and famous man living, the secret is as dear to me, as my ho­nour, and my very life. As one Devil will sometimes overpower another, so here the love of ho­nour overcame lust. He tels her therefore he was content to let her alone, so she could but make her words good. Sir, I have, [Page 364] says she, a precious Oyntment, which is of so great vertue, that whosoever is anointed with it can receive no harme, a thousand rude blowes, or desperate thrusts of a Sword, cannot do him the least hurt against his wil How shall I believe this Paradox, replies the Soldier, which you speak possibly only to amuse me▪ or rather to abuse me. Sure you will believe it says she, when you see it tried before your eyes. A way she goes, borrows a little Oyl of the next Lamp she meets with, returnes instantly, shuts the door, bares her neck as white as Snow, rubs it well over with this miraculous Oyl, that makes people immortal; then casts herself down on her Knees, and bids the Soldier be sure to take good ayme, and strike boldly and spare not, for he should soon see a fair trial of this wonderful experiment. With this she smiles and stealing an a­mourous looke towards heaven, begs of sweet Jesus her beloved [Page 365] spouse, that the Oyl might have the effect she so much longed for, to preserve her Virginity. Mean time the Soldier lifts up his Sword, and with all his might levels it at the neck of the inno­cent Virgin, and in a trice strikes of her head, which lay reeking in blood, a good distance from the rest of her body. Never was man so amazed and confounded as the Captain, to see himself thus fool­ed. But let us leave him to vent his sury by himself, and fall to considering this prodigious cou­rage, this excessive love of purity, this ingenious st [...]a [...]agenie of the Virgin, this innocent murther, or harmless contrivance of her own death, in obedience to a particu­lar instinct of the holy Ghost, as we may piously imagine; and ha­ving taken a full view of all these circumstances, let us see whether we have the conscience, to con­demn the yong Lady to Purga­tory fire, who was so chast, as [...]n chuse rather to die then part with [Page 366] her Virginal integrity.

Which of you, said the Prophet Isa. 33. 14. Isay, can dwell in devouring fire without burning? Answer, It is chastity. Which of you can car­ry fire in his Bosome, or lye in the bosome of fire without hurt, cried Solomon? Answer, It is chastity: Again; which of you can walk Prov. 6. 27. 28. upon firebrands or tread upon glowing coales as upon a bed of flowers? Answer, It is a Virginal chastity. Witness St. Agnes, who lay smiling in the midst of a most cruel fire. Witness St. Thecla, who could walk as confidently upon hot burning coales, as if they had been Roses. Witness St. Apollonia, who made nothing of leaping in­to a dreadful fire which was pre­pared for her. Witness a thou­sand other Virgins, who were seen to triumph in flames of fire, as if they had been in the empireal Heaven. You may remember the Mart. Rom. 17. May. most chast and incomparable vir­gin Restituta, who being condem­ned to be burnt alive, was for [Page 367] that purpose put into an old ship, ful [...]f Pitch, Brimstone and Fire, and thus exposed to the mercy of those merciless Elements. She apeared in the midst of the Sea, as in a floating fire, upon her knees and there breath'd out her sweet soul into the hands of her heaven­ly spouse, leaving her Virginal bo [...] still entier, and without suf­fering the least detriment, by the smoke or by the fire. Now it was the fire of love that gave her the mortal wound, no other fire durst touch, or consume that Virginal flesh, which was consecrated to her dear Saviour, by the fair hands of chastity. Go cast me such a soul into Purgatory fire, and let it do its worst and burn her if it can. No, Fire will sooner melt a Diamond, and all things that are the most impossible will sooner come to pass, then a pure and an­gelical Virgin shall feel the smart of tormenting fire; which has the discretion (says St. Chrysostome) to Hom. de tri­bus innocent distinguish innocency from guilt, [Page 368] and to fly furiously upon the one, while with veneration and reve­rence it fawnes upon the other.

§. 10. The tenth. A profound humility.

IT cannot enter into my [...]d, that a soul which is truly humble, shall ever enter into this place of torments, much less be long detained there. They say there is a bird, that will be sure to save her self in all occasions of danger, by sink­ing down so low into the wa­ter as to be out of all reach. The soul of a man that is truly hum­ble, sinks down so deep into the center of her own nothing; that there is not the thing under heaven that can come near her, to annoy her, and if by chance a little Purgatory fire should be let down upon her, it would do by her, as, they say, the fire which [Page 369] falls from heaven does by a pe [...]ce of well disposed moulde, which is so far from burning and destroy­ing it, that it converts it into some precious stone. The great God of heaven, who loves to crush the heads of ambitious per­sons, to lay them level with the ground, and to grinde them to powder, takes pleasure to raise humble souls out of the dirt, to make them prime potentates of Paradise, and to fit among the Princes of his heavenly kingdom. He that will be sure to find the glory of the Saints, (sayd St. Ser. 1. Dorotheus) must seek it in the bo­some of humility, for there, and only there all true joy, content, and happiness are to be found: Paradise will sooner stoop down to Purgatory, then suffer an humble soul to lye burning in those merciless flames. Will you (says St Chrysostome) pass quickly thorough the raging, and [...]em­p [...]stuous ho. 38. ad pop. ocean, be sure that hu­mility be your pilot. When St. [Page 370] Paul took himself for no better then the dust of the common streets, then it was that he was rapt up to the third heaven. True, And I may be bold to tell you, that if you be but humble, they will not easily make you stoop so low as Purgatory, but will rather lift you up above the wings of Se­raphims. The royal Prophet made it his prayer to God, to look down upon his humility, to con­sider his labours, and to blot out all his sins and make him as in­nocent as an Angel, or a child of a year old. What has an An­gell or an Infant to do in Purga­tory? Some hold a man that is St. Doroth. ser. 2. de humil. very humble to be a kind of Mar­tyr. Must Martyrs be sent like cri­minals to broyle in Purgatory? No, no, (says Climachus) rejoyce Grad. 25. not that you have the gift of mi­racles like an Apostle, or that you tread all the devills in hell under your feet, it is a gre [...]ter advan­tage to be humble; and to have your names written in the golden [Page 371] book of humility, Shall such as stand in competition with A­postles be sent into Purgatory? There are stones of so happy a temper, that though they should lye a thousand years, in a hot fur­nace, they would not be the worse for it, but become still more fayre and beautiful. Be­hold the true emblem of humi­lity, Purgatory will be sooner turned into Paradice then do an humble soul the least prejudice. Ester (whose very name carries humility) was ready to dye, when she saw the Majesty of King Assu [...] ­rus; she humbled her self, and lay prostrate at his feet, and what followed? They were so far from putting her to death, according to the laws of the kingdome, that they placed her in the Queens throne, and made her on [...] of the greatest Princesses of her time; when God sees a soul that is humble in good earnest, to lye prostrate at his feet, he has not the heart to condemn [...]er to [Page 372] death, or to torments, my friend, will he say, mount up high­er, it is not your place to lye there melting in Purgatory, mount up higher, and do it bold­ly, for I love to raise those high that humble themselves low, and of the Children of Abraham who esteem themselves no better then a little dust, I make the stars of my firmament, and the Angels of my Paradice. It is a strange thing to see, that poor Lazarus as humble and contemptible as he was, comes no sooner to dye, but the Angels do him the honour to conduct him into Abrahams bo­some. And the good thief, who had scarce any other vertue to pleade for him, but a little hu­mility, to confess himself a vile wretch as he was, did scarce find himself in the other world, but he found himself in Paradise. So true it is, that God loves humi­lity and that all the heavens stand open, to entertain those that are truly humble.

§. 11. The Eleventh. To communi­cate well and often.

I Should never make an end, should I go about to bring in all the heroical vertues, which are strong antido [...]s, and power­full preservatives, against the fire of Purgatory, and yet I cannot chuse but vent a thought or two more, which with the rest, I sub­mit to your discreete judge­ment.

And First, I take those that communicate often, and do it well and worthily, to be pritty secure from feeling any great smart in Purgatory, St Ignatius Ep. ad. Eph. had reason to stile the holy Eu­charist the Antido [...]e of immorta­lity.

The Romans used to put a peec [...] of silver in the dead mans mouth, and verily believed, that by gi­ving this for his passage, he should [Page 374] be conveyed safe to the Elizian fields. This was a vain superstiti­on, but you must give me leave to fancy, that when a good Christian di [...]s, with his saviour in his mouth, or in his heart, all Paradise lies open to receive him. Open your gates, you Princes of heaven, open your gates, for Ps. 23. behold the King of glory is ready to make his entrance, in the triumphant chariot of ver­tues, sitting in a heart as white as Ivory, which serves him for his royal throne. Roger King of Sicily, having long laboured in vain, to Hist. Neup. p. 2. l. 1. make himself master of the Island Corfu, at length tired out with so long a siege, fell upon this noble stratageme. He makes as if a cer­tain Nobleman of the town, were dead in his camp, who desired to be buried within their walls, with the rest of his ancestours. He was accordingly layd upon the beare, and covered like a dead corps, a noble conv [...]y was prepa­red to [...]t [...]nd the Hearse, with [Page 375] torches in their hands, nothing was wanting to make up a com­pleat Funeral. The Town mistru­sting nothing, set open their gates to let them in, but my counterfeit dead man, was scarse got upon the draw bridge, ready to enter the Town, when behold he so­dainly changes the whole scen, reviues and starts up with his sword in his hand, which was a sign for all his attendants to throw away their torches, and to betake themselves to their wea­pons, and they managed them so well, that they first took the Gate and then the Town, and the whole Island, to the great terrour and astonishment of their ene­mies, who found themselves guld, and surprized with so un­expected, and unusual a ceremo­ny. A grave Prelate tearms the H. Paris lib. de Enchat. Eucharist the incordiation of God, as if he would have said, that God in this holy Sacrament is as t'were incorporated into our hearts, and our hearts into God, so that God [Page 376] lying thus hidden within us, he that is [...]ord of the celestial Hieru­salem, to which our hearts have laid so close, and so loving a seige, if we present him to the blessed inhabitants, as dead for the love of us, they dare not but admit him, and them also that carry him after this manner, in the very center of their hearts and souls.

Upon occasion of a hot contest at Florence, about Savanorola, when some would have him an Heretick, others not, there were two a­mongst others took a strange re­solution, to put it to the trial of the fire, and he that could en­dure the flames better, was to be thought to have the better cause. The day agreed on being come, the fire prapared for the purpose, and all the world longing to see the success of this strange chal­lenge, it was discovered, that one of the parties, had hid the blessed Sacrament in his bosome, believing that the fire would not hurt him, while he carried so precious a treasure about him. [Page 377] What came of it, and what was the conclusion of the whole busi­ness▪ you may read at leasure in the History it self, I only bring this, to shew the mans confidence in this powerful preservative, and then you may please to remem­ber, how the sacred host has been sometimes seen, to hang in the ayre, surrounded about with flames, and thus to have been miraculously preserved. I know we are not always to look for mi­racles of this nature, and yet me thinks, we may be confident, that Purgatory fire will have nothing to do with a soul, where Christ has been pleased to take up his constant lodging. Where the King is, there is the Court, where Christ is (says Sinesius) there Syn, Ep. 111. Ang. de gen. ad litt. must needs be good fortune and victory, where God is (says St. Au­stin) there is Paradise, ay though you were in the deepest pit of Pur­gatory, God would not deny you entrance into Heaven, who never refused to entertain him in your [Page 378] heart; he never knocked at your door but you were still ready to receive him, can you think he will be less courteous to you in the other world?

Besides all this, he that receives often and devoutly, receives withall such store of heavenly lights, such a tenderness of heart, such inflamed desires, so much innocency in his conversation, and so much purity of intention in all his actions, he is withall so transformed into God, upon whome he feeds, and feasts him­self continually, he is so identi­fied with him, and to use the phraise of St. Dennis, and St. Bo­naventure, he is so straightly uni­ted with God, that as St. Paul speaks of them that cleave to God, he becomes one spirit, and as it were one thing with God. This being so, will you have this heart, which is but one thing with Christ, to be swallowed up in Pur­gatory, and so to carry Christ thither? They say, Albertus Mag­nus [Page 379] held, & whether he held it or no I know many other worthy persons maintain, that one single thought of the most bitter passion Granad. de [...]rut. du Pont. 4. p. Medit. of our Blessed Saviour, is so po­werful, and so effectual, that a man may gain sometimes more by it, then if he had fasted with bread and water, or disciplined himself every day til blood comes or read over dayly the whole Psalter. I mean not to examine now the truth of this assertion, ac­cording to the rigour of divinity, I only say that in some sense it may be true, and this makes very much for my present purpose. For there is not the thing in the world, that is a more lively re­presentation of the Passion of Christ, then the blessed Sacra­ment, which he left expresly, as an eternal memorial of his Passi­on, commanding us to remem­ber his death and bitter passion, when we receive him, and still acting in our hearts that sad tra­gedy, [Page 380] though without the effusi­on of his blood, and imprinting in our souls, the several passages of his most precious death. Good God? of what merite then must a holy Communion be, and a Communion, which is often fre­quented, and continued to the hour of death. If such as these go to Purgatory, sure, there will be none free. St. Thomas tels us, the blessed Sacrament is call'd a pledge of eternal life, now (says he) we never use to deliver up our pledge, until we are possessed of the thing for which it was enga­ged; see then (saith he) that you part not with the body of Christ, unto his eternal father, til he has received you into Paradise, for which it was given you, as a most precious, and secure pledge. Hence it is that St. Ambrose stiles it, a parcel of eternal life, an Ambros. Opux. de sanct. sacram. essay or tast, a certain infallible assurance of enjoying it, and St. Cyprian cals it an infusion of the Cyp. de cen [...] dom. divine essence, and St. Bonaven­ture [Page 381] a wonderful deification, or Metamorphosing of the heart, by which a man that communicates often, is so deified, that he seems to be a little god upon Earth. And to such as he it is said, You Ps. 81. 6. are Gods and the Sons of the highest. Go now and bury these little gods in Purgatory, you will sooner work a miracle, and turne Purga­tory into Paradise, for certainly Purgatory cannot be a fit place, for those that are gods by partici­pation, or consorts of divine na­ture, as St. Peter tearms them. If the sheeps teeth, that feed upon a certain hearbe in Candia, seem to be made of pure Gold, what must we think of those, that are daily nourished with this divine Plant of Paradise, Lilium convallium▪ but that they have hearts of Gold, consciences of Gold, and so pure and refined Gold, that the fire of Purgatory can find nothing more to purifie and refine in them.

§. 12. The twelfth, A faithful, and exact obedience.

THe twelfth, and last means, to prevent Purgatory, which I intend here to propose, is an exact, and faithful obedience, for I cannot perswade my self, a true obedient person, will have much cause to fear Purgatory.

Elias flew up to heaven in a fie­ry chariot, how could he do it without burning? very well, for he did it to obey God. The three Children went into the Babiloni­an furnace, alas? they are lost creatures. No, for they went in to obey God. This being so, be of good comfort, the fire knows not how, to arme it self against obe­dience. Jonas lies three days floa­ting in a Whales belly, sure he is undone, the poor man will never appear more. He will, he will, and quickly too, for though it was [Page 363] his disobedience, which made him a prey to that devouring monster of the Sea, yet he now willingly submits to the decrees of heaven, and were it to do again would as willingly cast himself in, to obey the will of God, and since it is so, he will infallibly recover his liberty, and not loose the least hair of his Head.

Moses walks in the bottom of the read sea, while the waters stand like mountains on both sides, threatning death and destruction, alas, it were great pitty so worthy a person should be thus lost in waves. Feare not, there is no danger, no, since he entered to obey God, neither the sea, nor death dare attempt any thing a­gainst him, all the elements, have two much respect to his obedi­ence, to do him the least injury. Daniel▪ is in the Lions jaws, who put him there? obedience, Feare nothing, he will not perish, the cruell lyons, will be his life­guard to protect him. Behold Su­sana [Page 384] under a cloud of stones ready to haile down upon her, who put her there! obedience to the law of God. And therefore do not fear, she will come off untouched. All creatures do so highly honour the commands of their Creatour, that they will sooner forget their own na [...]ure, then forget to obey him, and honour all those, who had rather die then disobey. It is a kind of Martyrdom (says St. Thomas) to dye for obedience, and without question Purgatory was not made for Martyrs. It is a perfect holocaust, to sacrifice his life upon the Altar of obedience, and why should a heart, thus burnt and consumed in obeying, be any more exposed to fire? St. Bernard, in his funeral sermon of Humbertus says, that if that holy Monke had any thing to suffer in Purgatory, it was for want of a little obedience, in that which concerned the care of his health and that otherwise, he could not but thinke, that he went imme­diately [Page 385] into heaven. Let us heare the great St. Ambrose. Whosoever In Ps. 39. (says he) does the will of God, who lived and died in obedience shall not die eternally, but at the houre of his death shall heare those comfortable words, which were spoken to the good thief, this day thou shalt be with me in Paradise. Why so? Is it not suf­ficient, that St. Ambrose speakes it so roundly? But if you will have a pertinent reason for it, take this. 2 2. q. 186. a. 5. The Angelical doctour, having first laid this ground, that all e­minent and Heroical vertues, put a soul into a most pure and per­fect state; says further, a man can give God nothing, that is of more valew in this miserable life, then to consecrate his will, and submit it not only to him, but for love of him to frail creatures perhaps ignorant, hasty and collerick, per­haps yonger, and less witty then himself, perhaps his own Schol­ler, his own son, and if you will perhaps, his own servant. Is not [Page 386] this a sublime kind of Matryrdom which ends not in a moment, or with one dint of a sword, but must endure a thousand strokes of an indiscrete tongue, which go more to the quick, and this all the days of his life. Now is there any reason, that a man that has cou­ragiously suffered all these Mar­tyrdoms, should be martyred a­gain in Purgatory fire?

When Abraham, out of pure obedience, would have sacrificed his dear Isaac, God seemed so well pleased, (I had almost said obli­ged to him for it) that by way of requital, he made a solemn Oath, to give him his only son, and the land of promise, flowing with all manner of delights. Tell me, is not every obedient person ano­ther Abraham? nay, is he not grea­ter then Abraham, since it is a far harder task, for a man to sacrifice himself, then to sacrifice his son; to sacrifice, I say, his will, the noblest part of man, which is born to be sole empress of the u­niverse, [Page 387] and has no other life, but to rule and command as well in the great, as the lesser world. Now let him be but another Abraham, and sure you will not think it fit to send him to Purgatory, who carries in his bosome the delights of Paradise. The Abbot Mutius, when he turned Monke, brought his only son with him to the Mo­nastery, about eight years old, that he might begin betimes to learn the fear of God. The Ab­bot of the Monastery, to make trial of his obedience, peremp­torily commands him, to take the Child, and throw him into the River, for he did nothing but disquiet the Monks. The holy man, without disputing the case, animated with an angelical obe­dience, and a heart like that of Abraham, takes up the Child, runs away with him to the River throws him in, and returns again with dry eyes, and without any sign of trouble, as if he were not at all concerned, for the loss of [Page 388] his own Child. And certainly, the Child had been drowned, had not certain Monkes, who could swim well lain secretly there, by the Abots appointment, who took up this little Moses, saved this Isaac, and brought him back to the Mo­nastery, where they all stood in admiration, of so perfect an ex­ample of blind obedience, and self denial, in so natural and law­ful an affection, as is the love of a parent to his dear Child. The same day, it was revealed to the Cass. l. 4. c. 27. Abbot, that this fact of Matius, was as pleasing to God, as that of Abraham, and that he should be eternally blessed for it. Go now and cast this soul into Purgatory, who stuck not to cast his only Son into the River, at the command of his superiour, and when you have done, will they not sooner think you cast in the whole River, which was thus blessed by a per­fect act of obedience, and so quench the flames, then suffer her to lye burning there. Mutius did [Page 389] but once cast his son into the Ri­ver, and how many Religious souls, out of the same spirit of obedience, expose themselves a thousand times, to all dangers both by Sea and Land, and after all this, must they needs visit Purgatory in their way to hea­ven?

It seems boldly said of St, Austin, Tract. 10. in Joan. that the blessed Virgin was hap­pier in obeying God, then in be­ing the Mother of God, and yet Christ himself, said as much in express tearms.

For when by way of applau­ding him, they were crying up her Luc. 11. 27. & 28. happy, that had the honour to be his Mother, and to nourish him with the milk of her breasts, he sudainly replied, that he took them to be happy indeed, that heard his word, and put it in Pra­ctise; Luc. 8. 21. and another time, when they had told him, that his good Mother, and his brothers, stood without waiting for him, who (say he) are my brothers, and [Page 390] whom do you call my Mother, whosoever does the will of my Father, he is my Mother, my bro­thers, and my whole parentage. Now to our purpose, if an obedi­ent person have the honour, to bear this honorable title, of being the brother, and even the Mother of God, can God so far neglect this brother, and mother of his, as to leave them in Purgatore fire. The Abbess one day commanded S. Catherine of Bolognia, that for the love of God, and the excercise of l. 1. vite ejus. obedience, she would enter into a burning furnace. The Saint runs away instantly, and doubtless would have thrown herself in, had not the Religious stood in the way to hinder her. It is not a crime 1 de civ. c. 1 (says St. Austin) to be thus prodi­gal of our lives; and even like Samson, to make our selves away, when God requires it; No, this is no crime, but a pious holocaust, offered upon the Altar of obedi­ence, and will you then kill a man that is already dead, will you [Page 391] burn him in Purgatory, that is al­ready consumed in the holy flames of obedience, God does not use to punish, or purge the same fault twice; and therefore a soul that has been once purged in the fire of obedience, hath no need of being purged again in the fire of Purgatory.

O what a thing it is to be obe­dient, cried Gerard, as he lay a dying, in St. Bernards armes, I have been carried before Gods high tribunal, and have seen the power of obedience, no body shall ever perish that is truly obedient; but when he comes to die, shall mount above the quires of Angels Arch-angels, and Apostles, accor­ding to the merit of his obedi­ence, and with this he died. Must Angels, Arch-angels, Apostles, and those that are in the same degree of perfection, be thrust into Pur­gatory fire? Is it reasonable, that they should be confined to so loathsome a prison, that made themselves voluntary prisoners, [Page 392] under the severe government of obedience. I am resolved (said H. David) to fear no evils, of what ragged nature soever they be, Ps. 22. so long as thou my God dost lead me by the hand, though I should walk in the midst of the shadow of death, in the very suburbs of hell (which is Purgatory) I will feare nothing, for thy rod, and thy staff, wherewith thou dost governe, and direct me to do thy holy will, in all occasions, will be my sure comfort and pro­tection.

An obedient man speaks no­thing but victories, says the holy Ghost in the Proverbs. What victories? Such as St. Dorotheus Pro. c. 21. 28 Doct. 1. describes, when he tells us, that a soul being scated in her trium­phant chariot, drawn by humi­lity and obedience, treads all un­derfoot, and with a swift motion steeres her course up to heaven. If humility and obedience be her horses, they will not easily con­vey her into Purgatory, for [Page 393] they know not the way thither, but only into heaven, their own native country, where they will be sur [...] to leave this triumphant, and victorious soul; in the joy­ful fruition of eternal happiness. Take away self-will and there will be no hell, cries St. Bernard: If obedience can put out hell fire, Ser. 1. de. resur. she most needs have power to put out the fire of Purgatory. What a solid comfort must this be to re­ligious souls, who have given themselves over to the practice of this vertue, and to all those, that living in the world, yet do nothing of their own heads, but are constantly ruled by the will of God.

It is a strange, but very true ob­servation Bonau. c. 13▪ reg. novi [...] ▪ to. 7. of St. Gregory, and of St. Bonaventure, that God who is in­vincible, will yet suffer himself to be overcome, by the obedience of his servants, so far as even to obey them; I say obey, for it is the very expression, he uses him­selfe, in the case of Josua, who is [Page 394] said to have stopped the sun in his full carreere, because God was pleased to obey the voice of his obedient servant. If this be so, that God will refuse nothing to an obedient soul; let her aske him to be freed from Purgatory, and she will not be denied it, who never denied him any thing. And without all doubt, it is as easy for her to curb the fire of Purga­tory, as to stop the sweet motion of the heavens. You then that are obedient, know your power, you may appeale from God to God, in case he should sentence you to Purgatory, you may boldly claim his promise, of denying you no­thing, and then you will be sure to make it in your bargain, to have nothing to do with Purgato­ry, but to go straight into heaven, there to enjoy him for ever.