The quotations, citations, and other references made by women writers in the WWO collection.
| Source Text(definition of “Source text”) | Gesture(definition of “Intertextual gesture”) | Referenced Work(definition of “Referenced work”) | |||
|---|---|---|---|---|---|
| Text | Topics & Genres (definition of “Topic”) | Text of the Gesture | Gesture Type (The Terminology page on “”) | Text | Topics & Genres (definition of “Topic”) |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “As Water doth extinguish Fier: so Almes- deeds do extinguish sinne.” | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Eccles. 3. | citation | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “gratum opus agricolis” | quote | Virgil. Aeneid. 1697. | |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “donec reddas novissimum Quadrantem” | quote | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Matth. 5 | citation | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Venite possidete paratum vobis regnum; Esurivienim, & dedistis manducare &c.” | quote | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Matth. 25 | citation | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Act. 10 | citation | Acts. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Eleemosinæ vestræ commemoratæ sunt in conspectu Dei” | quote | Acts. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “It is no small riches, for Gods sake, to abandon riches” | quote | [unknown]. Proverb or saying. | |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Luc. 17. | citation | Luke. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | I.Cor. 8. | citation | 1 Corinthians. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | de æterna Felicitate | title | Bellarmino, Saint Roberto. De Aeterna Felicitate Sanctorum. 1616. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Audeo dicere, si oleum charita in animas damnatorum &c.” | quote | Bellarmino, Saint Roberto. De Aeterna Felicitate Sanctorum. 1616. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “I dare be bould to say, that if the oyle of Charity could distill downe into the soules of damned men, or into the Divells, we instantly should behould, both the damned Soules and the Divells, to ascend out of their torments. As on the contrary side, if this oyle of Charity should forsake the holy Angels, Apostles, Martyrs, Virgins, &c. they instantly would become lumpish and heavy, & thereupon would descend into the lowest parts” | quote | Bellarmino, Saint Roberto. De Aeterna Felicitate Sanctorum. 1616. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Beati misericordes, quoniam ipsi misericordiam consequentur,” | quote | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Matth. 5 | citation | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Eccl. 9 | citation | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Quodcumque facere potest manus tua, instanter operare &c.” | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Whatsoever thy hand can do, do it instantly; because neither any worke, nor reason, nor knowledge, nor wisdome, is beneath whither thou hastest” | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Non exibis inde, donec reddas novissimum Quadrantem.” | quote | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Matth. 5. v. 27. | citation | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Thou shalt not goe out from thence, till thou repay the last Farthing.” | quote | Matthew. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Date Eleemosynam, & ecce omnia vobis munda sunt.” | quote | Luke. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Luc. 11. v. 41. | citation | Luke. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Give Almes, and behould all thinges are cleane unto you.” | quote | Luke. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | De gemitu Columbæ | title | Bellarmino, Saint Roberto. De Gemitu Columbae. 1617. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Omnis res cupit conseruare suum Esse” | quote | [unknown]. Proverb or saying. | |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | 1.Pet. 1 | citation | 1 Peter. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Walke you in feare, during the tyme of your earthly habitation” | quote | 1 Peter. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “The beginning of Wisdome” | quote | Proverbs. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Prou. 1 | citation | Proverbs. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “I feared all my works” | quote | Job. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Job. 9 | citation | Job. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | De Gemitu Columbæ. | title | Bellarmino, Saint Roberto. De Gemitu Columbae. 1617. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Ita securi viuunt, quasi Iustorum facta habe | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Eccles. 8 | citation | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “They live as securely, as if their workes were of the Just” | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Hoc vanissimum” | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “This is most vayne” | quote | Ecclesiastes. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “Those Soules, who remayne in Purgatory, do afford to us yet living in the world, a great occ asion & matter of teares; in so much that a due consideration & meditation of Purgatory may justly be termed a flowing well of teares. Now touching the paynes of Purgatory, foure principall heades or branches are to be considered; from the which we may in part conjecture of the greatnes of those paines; and in regard of such their greatnes, all good men may be the more easily induced, to powre out their teares in commiseration of their Christian Brethren, who are in the meane tyme tormented with those paines. The first of these Heades is, that the paynes of Purgatory are greater & more intense, then any paynes, which men can suffer in this lyfe. The second, that the paynes of Purgatory to them that suffer them, do for the most part endure longer, then any paynes of this life can endure. The third, that the soules which lye in Purgatory, cannot helpe, or bring any ease to themselves. The fourth and last Head is, that the soules which are in Purgatory, are of huge number, and almost infinite in number. Now from all these different passages, it is cleare, that the soules in Purgatory are in a pittifull state, and therefore most worthy of all commiseration; & that those men, who yet are living, are no lesse then half mad and distracted in judgment, who during their life tyme, are carelesse and negligent in satisfying for their sinnes, and had rather descend (upon their death) to those places of Torments, then to be depryved of any pleasure, while they live in this world. And now to begin with the first, which is, that the paynes of Purgatory are greater, and more violent then all paynes joyned together, which in this lyfe we can undergoe; this verity is con by the authority of S. Austin in Psal. 37. who thus writeth hereof: ‘Domine, ne in indignatione tua arguas me &c.’ ‘O Lord do not chastice me in thy wrath and indignation; Let me not be in the number of those, to whom thou shalt say; “Ite in ignem æternum”, “go into everlasting fyer”; neither otherwise correct me in thy anger, but that I may be made such, as that my said correction shall not be needfull to be increased with that purging fyer, in respect of such men, “qui salui erunt, sic tamen quasi per ignem”, “who shalbe saved, but as by fyer”’. And then a litle after S. Austin thus fur inlargeth himselfe: ‘Et quia dicitur saluus erit, contemnitur ille ignis &c.’ ‘And because it is sayd in the place above, they shalbe saved, therefore that fyer is neglected and litle feared. True it is, they shalbe saved by fyer:’ ‘gravior tamen erit ille ignis’ (saith he) ‘quam quicquid potest homo pati in hac vita:’ ‘Notwithstanding that fyer shalbe more heavy and intollerable, then any paynes, which a man can suffer in this lyfe. And you well know, what great torments divers wicked men have here suffered, and are able to suffer; yea good and vertuous men have suffered as much as the former. For what paynes or torments hath any malefactour, theefe, adulterer, or any other wicked or sacrilegious person suffered, which Martyrs have not suffered for their confession of Christ’? ‘Therefore these Torments, which are in this world, are of a far more lower degree: And neverthelesse, you see, how ready and prepared men stand to performe any thing commanded them, to prevent the suffering of them; with how much more reason then have men to doe that, which God commandeth them, that so they may not undergoe those (by many degrees more horri torments?’ Thus far S. Austin, whose judgment herein many other Fathers follow. Saint Gregory thus dilateth of the same point: ‘Domine, ne in furore tuo arguas me &c.’ ‘Lord, do not chastice me in thy fury, nor rebuke me in thy anger. I know well, that after the end of this lyfe some mens sinnes shalbe expiated & purged by the flames of Purgatory; others shall undergoe the sentence of eternall damnation. Neverthelesse, because I do firmly believe, that transitory fyer to be more insufferable, then any tribulation in this world; therefore I thirst not only not to be abandoned and remitted to eternall damnation; but also I greatly feare, to be chastized in this temporall punishment of Purgatory.’ Thus much S. Gregory. Of the same judgment herein, are Venerable Bede, in 3. Psal Pœnit. S. Anselme, in cap.3. Ep. I ad Cor. S. Bernard de obitu Humberti &c. S. Thomas of Aquin l. 4 sent. d. 30 q. I. art. 2. doth not only subscribe to the judgment of the former Fathers in this point; but he also further maintayneth, that the least payne in Purgatory is greater & more insupportable, then the greatest torment in this world; And yet notwithstanding all this, we observe daily, that men are not afrayd to contemne those most insufferable torments in Purgatory, who cannot endure far lesse paines in this world. But this is the blindnes of mans corruption, which is much to be deplored in this our vale of Teares. To proceed further. S. Thomas proveth this his former sentence and judgment from this following reason: It is (sayth he) an inexpugnable and undeniable truth, that pœna damni, the payne of the losse, incurred by sinne, is far more grievous, then Pœna sensus, then any payne of sense, or feeling. And it is further most evident and confessed, that all those, who are in Purgatory, during their stay there, do suffer Pœnam damni, the paine of losse; that is, the losse of the vision of God. But to avoyde the force of this Reason, it may be perhaps replyed by some, that the perpetuall punishment of losse, to wit, to lose for all eternity the sight of God (as such suffer, who are in Hell) is truly indeed a pu nishment and the greatest of all punishments; but during the tyme of a soules staying in Purgatory, the want of the divine vision and sight of God, is not properly to be accounted a punishment, or at least not a punishment or payne more fearefull then those punishments, which Martyrs have suffered in this life; seeing that we, whiles we live here upon earth, do not see God, and yet we are nor said truly to suffer pœnam damni, any payne of losse; because we shall see God in due tyme, if so we purge & free our harts from sin, as is our duty to doe. Yea the ancient holy Fathers, Patriarchs, and Prophets, who remayning in Limbo Patrum, expecting the comming of the Saviour of the world, did not as then see God; and yet they were not afflicted with any pœna damni, because they were to see God in a prefixed & designed tyme. For thus Abraham answeres to the Rich glutton, Luc. 16. ‘Remember sonne, that thou in thy lyfe tyme receivedst thy pleasures, and Lazarus paynes, now therefore he is comforted, and thou tormented’. In which words, we do not fynd, that Abraham said; Lazarus was tormented with pœna damni, with the punish ment of losse; but that he was in solace & comfort, & consequently not in torment. And further, where S. Simeon Luc. 2. sayth: ‘Nunc dimittis seruum tuum in pace &c.’ ‘Now (O Lord) thou lettest thy servant depart in peace’, was not of opinion, that through death he should descend to any most insupportable paynes, but to a most sweet repose and peace. To conclude S. Gregory l. 3. moral. c. 22. teacheth, that the ancient Patriarches and Fathers during their being in the place, called Limbus Patrum, did not suffer there any torments, but did find rest & quietnes. The force of this objection or argument is easily dissolved. The answere is this. Whiles we are living here upon earth, we do not easily apprehend, how heavy a matter it is, to want the vision and sight of God; both in regard, that what things we apprehend by meanes of corporall phan tasmes, and the ministery of the senses, we do but obscurely understand, as also, in that we being softened and cherished in corporall de and pleasures, we solace and content our selves therewith, and thereupon we are not much sollicitous and seeking after spirituall contentments. The ancient Fathers and Prophets, were not tormented with any pœna damni, payne of losse, in that they saw not God; because they well did know, that this procrastination & deferring of enjoying the vision of God, was not occasioned through any default in them, but because the prefixed tyme of that most blessed sight was not yet come. But heere in our case, it falleth out otherwise, since touching those soules, who are condemned, and relegated (as it were) to Purgatory after the comming of Christ, it is impossible, but that they should be in the highest degree afflicted; for seeing they in that state are deprived both of body, and of all corporall senses, they cannot take further delight in sensible objects, as in meate, drinke, riches, honours, in satisfying any carnall concupiscence &c. but they wholy breath and thirst after the contemplation of the first Truth, and their enjoying their Summum bonum, or chiefe good; for the obtayning whereof, as for their last end, they well know that they were created. Heerunto may be adjoyned this other reason; to wit, that the soules in Purgatory do wel know, that the kingdome of Heaven is now made open to the faithfull Christians, and that the only hindrance of not present enjoying of it, is only the guilt of payne, contracted through their owne peculiar sinnes; from whence it cannot but follow, that these soules are even offended & angry with themselves, in that they alone are the cause of their long dilation & deferring of their enjoying so great an happines. These soules may well be resembled to a man in great extremity of hungar & thirst, though having a table before him furnished with all variety of meats, wynes & choyce waters; and yet the only reason and impediment of his not feeding of them proceedeth from some former miscariage of the said man, which hath deservedly caused this his delay in tasting of them. We may add hereto, that the most ancient Fathers, Austin, Gregory, Beda, Anselme, and Bernard, do not speake de pœna damni, of the payne of losse, which payne all acknowledge to be most great; but de pœna ignis, of the paine of fyer; & this payne, they all with one consent affirme to be more horrid & intollerable, then any torments in this life. For althogh here upon earth the torment by fyer is great, yet that fyer, which is not maintayned & nourished with wood or oyle, but is created as an in strument of Gods justice, to burne and torment soules, must without all doubt be most violent, and sharpe in the highest degree. Now, from the premisses it is evicted, that though we would not acknowledge pœna damni, the temporary payne of losse, which is in Purgatory (to wit of the losse of the vision of God for a long tyme) to be more insufferable then all the torments in this life; yet that the punishment of the fyer in Purgatory is greater then any temporall afflictions in this lyfe, is evidently proved from the authorities of so many ancient Fathers above produced. And because, there are many men, who can hardly be induced to believe any thing, which themselves have not seene, God sometimes therefore hath vouchsafed, to raise certaine persons from death to lyfe; commanding them to relate to others living, what themselves touching this payne have seene. Amonge so many eyewitnesses (as I may terme them) who have seene the torments of Purgatory, I will alledge only two, the one be ing a man, the other a woman, whose testimonies therein are to be accepted without any doubt or diffidency. The one then, is Drithelmus an English man; the history of which man Venerable Bede writeth, & relateth this accident, as a thing well knowne & evident to himselfe, it happening in Bedes owne life tyme, with great amazement to all of those dayes. Thus then Bede writeth hereof in his fifth booke of the History of the nation of England cap. 13. ‘His temporibus miraculum memorabile, & antiquorum simile in Britannia factum est &c.’ ‘In these tymes a most memorable miracle (and like to the ancient miracles) did fall out in Britanny. For to incite the living, touching care to be had concerning the death of the soule, a certaine Man being for the tyme dead, was after restored to lyfe of Body, relating many things worthy of remembrance, of some of which I have thought good at this present to make particular mention. It is this’. ‘There was a certaine Househoulder, or Father of a family in the Country-Norman, belonging to the Humbri. This man did lead with his whole house a very religious lyfe. Who being taken with a sudden infirmity and sicknes in body, and his payne more, and more increasing, he was brought to the howre of death, and dyed in the beginning of the Night. But at the appearance of the morning he returned to life againe, and setting himselfe up in bed, all those, who accompanied that night the dead Body, through feare and amazement presently fled away’. ‘But his wife, who loved him dearely (though fearing) remayned with him, whom he did comfort in these wordes: “Feare not wife, for I am truly risen from death, with which this night I have beene houlden; and I am permitted to live againe among men heere upon earth; but not after the same manner as I was accustomed heretofore to live, but after a far different sort.” Hereupon he presently did ryse out of his bed, and went to the Oratory, or Chappell belonging to that village, spending the most part of the day in prayer. He instantly devided all his substance into three partes; of the which one part he gave to his wyfe, another to his children, and the third he distributed to the poore’. And, ‘he with great speed freeing himselfe from all care of the world, came to the Monastery called Mailros; and there taking the Tonsure, the Abbot provided for him a secret cell, into which he entred; and there continued till the day of his death, in such great contrition of mind and body, that his very lyfe (though his tongue had beene silent) did speake, that he had seene during the short tyme he was afore dead, many things both fearefull, and to be desired. For he delivered the matter in this manner’. ‘“Lucidus erat aspectu, & clarus indumento, qui me ducebat &c.” “One of a lightsome countenance, and bright in apparell, did lead me. We came unto a certaine valley of a great largenes & profundity, but of an infinite length. That part of the valley, which was upon our left hand, was most terrible through scorching flames; The other part thereof was no lesse terrible through extremity of hayle, frost, snow, and wynds. Both these wyde passages of this valley were full of soules, of men and women, which seemed to be tossed to and fro (as it were) through force and violence of boysterous stormes. For when they could not any longer endure the violence of so great an heat, the poore miserable soules did cast themselves into the middest of that insufferable cold, above related; and when as neither there they could fynd any rest, or ease, they then agayne leaped into those inextinguishable flames of fyer”’. ‘“And whereas an infinite multitude of poore soules I saw thus to be tormented with this unfortunate vicissitude of torments, and without any intermission or ease, I began to call to mynd, that perhaps this place was Hell, of the intollerable torments wherof I had before heard much spoken. My Conductour (who went before me) answered to my present thought, saying; ‘Do not so thinke, for this place, which thou seest, is not that Hell which thou supposest’”. Now the vision of Hell, and after of Paradise, being explayned, which for brevity I omit; the Conductour thus further said to the person raysed from death: “Scis omnia, quæ vidisti”? “dost thou know all these things, which thou hast seene”? The raised party said, “No. I do not know them”. To whom his Conductour thus replyed: “That great vale, which thou hast seene most dreadfull for flames of heate and fyer, as also for insufferable cold, is that place, in which the soules of all those are to be purged and chastized, who in their lyfe tyme delayed from time to time to confesse their sinnes, and to make satisfaction for the wickednes by them perpetrated; and yet in the very last houre of their lyfe, obtayned true penitency and contrition for their sinnes, and so departed out of their bodies; which soules because they made confession of their sinnes, and had penitency of them (though at the last houre of their death) do yet belong to the Kingdome of Heaven. And many of these poore soules are much eased by the prayers of the living, by Al of their friends, by their strict fastings, and especially by the celebration of holy masses in their behalfe; so as by these meanes divers of them are freed from their torments before the day of Judgment”’. Venerable Bede thus further addeth hereto; ‘Cum ille incredibili austeritate Corpus suum vexaret &c.’ ‘When as this man raysed to life, did afflict his body with incredible austerity, praying, and praysing God with hymns, he then standing in water frozen through cold with yce, his fellow Monkes would say to him; “It is wonderfull, ô Brother Drithelmus, that thou art able to endure such asperity of cold;” He then replyed, “Frigidiora vidi”, “I have seene much more cold places”. And when they in lyke sort said to him; “mirum, quodtam austeram tenere continentiam velis &c.” “It is wonderfull, that thou wilt keep this austere continency in meates &c.” He answered: “Austeriora vidi”, “I have seene greater austerity.” And in this sort, through an indefatigable desire of the joyes of Heaven he tamed and subdued his old feeble body untill the day of his death, he much profiting many by his perswasions and conversation of lyfe’. Thus far S. Bede in his rela of this history. Now, that the contents hereof are most true, I little doubt, because it is agreable to the sacred Scripture, in the booke of Job cap.24 ‘Ad nimium calorem, transeunt ab aquis nivium’: ‘from waters of snow, they passe to overmuch heate’. Againe S. Bede (a Venerable & most godly man) recordeth the same, as happening out in his owne dayes and lifetime. To conclude, there did follow out of this vision great spirituall benefit, the which God is accustomed to draw and extract out of such miraculous events, and not curiosity or vanity, but the health of many soules by their conversion to pennance & vertue. In this next place will I come to the testimony of a most admirable woman, her name was Christina, whose life is written by Thomas Cantipratensis of the order of S. Dominicke, a man most worthy of credit, and who lived in the dayes of the said Christina. The same is in like sort witnessed by that Venerable man Jacobus de Vitriaco (l. de vita & rebus gestis B. Mariæ de Oegnies) a pious and lear Cardinall, who in a booke of his maketh mention of divers holy women, and particularly of this Christina Mirabilis, whose life he relateth most briefly in a short Compendium. Now this Virgin Christina doth thus speake of her selfe, instantly after she did rise from death to lyfe in the sight of many then living: ‘“Statim ut encorpore excessi, &c.”’ ‘“Presently after I did leave my body, certaine Angels of God, being ministers of the light, receaved my soule, and brought it to an obscure, darke, and horrid place, being full and replenished with the soules of men and women. The torments, which I did behould in that place, were so extreme, violent, and insufferable, as that they cannot be delivered in any words. I did see there divers, with whom I was acquainted, whiles they here lived upon the earth. I did much pitty those poore miserable soules. I demaunded of my Conductours, what place this was, for I did imagine that is was Hell. They answered, that it was the place of Purgatory, reserved for such sinners, who had obtayned true penitency of their sinnes before their death, but had not yet performed any actuall satisfa for their Crimes in their lyfe tyme committed”’. ‘“After this, my Conductours brought me to behould the punishment of the damned in Hell, where also I did find certaine persons knowne to me in their lyfe tyme. After this I was conducted up to Paradise, even to the Throne of the divine Majesty, where I did behould our Lord wellcomming me. I rejoyced excessively thereat, as being then perswaded, that I should there remayne with our Lord for all eternity. But her presently answered me, saying: ‘Most wellcome daughter, thou shalt with out all doubt finally stay with me, but here I put to thee an election, of which of these two things though hadst rather make choyce, to wit, whether thou haddest rather now stay with me for all eternity, or els to returne unto the world and earth againe, and there resuming thy former body to suffer paynes, though without any danger to thy body, by which paynes thou mayest free & set at liberty those soules, which thou behoulding in Purgatory, didst commiserate & pitty, that so by this means, men and women yet living upon the earth, through the example of thy penitent lyfe, abstayning from committing more facino Crymes, and performing in satisfaction of them, what they ought to do, may in the end (being enriched with store of merits and good deeds) be converted to me’”’. ‘“Now I, without any pause or delay answered, that I had rather returne to my body under the former condition proposed to me; and thereupon our Lord taking it well, that I shewed my selfe so ready in the choyce, commandeth my soule to be restored to its body. In the performance whereof it was wonderfull to behould the incredible swiftnes, and celerity of the blessed spirits. For even in that very houre, when it is sayd in the Sacrifice of the Masse, (which was then offered for me) ‘Agnus Dei, O Lambe of God &c.’ my soule was placed before the divine Majesty, and at the third time of the saying of the foresaid words, ‘Agnes Dei’; the Angells restored me to my body. And thus the matter standeth touching my departure out of this world, and my after returne to lyfe; since all this was done concerning my being restored to lyfe, for the chastizing of men, and their amendment in manners and conversation”’. ‘“Therefore I would intreate all persons, that they would not be troubled, or affrighted with such things, as they shall see in me. The things do exceed mans understanding, which (God commanding) shalbe performed in me. Neither have such events at any tyme hapned among mortall men”’. Thus much did she speake. And then the wryter of her lyfe adjoyneth these words following, concerning her Cap.6. ‘Tum vero cæpit illa exercere &c.’ ‘Then she did begin to exercise and put in practise such severities, for the performance of which she was sent by our Lord: She did voluntarily enter into burning Ovens, & was tormen in those fyers; so as through the straytnes of the place and paynes, she made a fearefull & horrible noyse; But after she came out of those places, there was not be be seene in her body any print, or marke of such her burnings’. And then the foresaid Authour thus further proceedeth in his discourse Cap.7. ‘Sub aquis Mosæ fluminis hyberno tempore, cum rigerent om nia gelu &c.’ ‘She very often & long stood in the waters of the river Mosa, in winter time, when it was congealed with frost, remayning there in such manner six dayes, and more’. And then a little after the foresaid Authour thus further sayth, cap.9. ‘Interdum in aquis orans &c.’ ‘She sometymes praying in the waters, was caryed by them upon the wheele of a water mill, and so in most horrible manner was borne about with the wheele thereof, being notwithstanding perfect & unhurt in all the parts of her body’. And the Authour thus more writeth, ibid. ‘Surgebat quandoque medijs noctibus, & totius Oppidi Trudonensis canes in se concitans &c.’ ‘She often tymes rysing about midnight, would stir up against her all the dogs of the towne of S. Truyen, she running before them following her, like a swift Deare, throgh certaine obscure places full of bryars and thornes, in so much, as she was pricked & her skinne torne in divers places, as that no part of her body was free from wounds; and yet after her sheeding of much bloud thereby, no prints, scarrs, or marks of any wounds or pricks were to be seene in her body’. Thus far the forsaid Authour. Now, that this his Narration of all set downe, was most true, appeareth severall wayes; First, because, as I said above, he had Jacobus Bishop and Cardinall of Vi (a most grave man) to beare witnesse thereof. Secondly, in that the authour of this History did relate passages done in his owne life tyme, and in the same Province, wherein himselfe lived, seeing he was Bishop, and suffragan to the Archbishop of Cambray. Thirdly, in that the matter and History itselfe even publikely (as it were) deposeth and averreth the truth hereof; to wit, that her body was so after conformed and strengthned by divine power, as that it should suffer payne by fyer, and yet should not be dissol should receave wounds and sheed much bloud, and yet no prints of those wounds should appeare. In this sort this most blessed woman lived, not for the space of few dayes only, but during all the time of fourty two yeares, after her returne to lyfe. And lastly; because by this course of her life she converted many to true penance and compunction of their sinnes, and after her death was glorious and eminent for miracles: therefore God by such examples above insisted upon, would stop the mouths of such incredulous persons, who are not afraid sometymes to demand, ‘Who hath returned from Hell? who hath seene the torments either of Hell, or Purgatory?’ Behould heere, we have two faythfull Witnesses, a man and a woman, who have seene the most bitter and insufferable torments of Hell, and Purgatory; and therefore such men do wholy rest inexcusable, who do not bleeve these points: and yet those men are more inexcusable, who believing these & such like examples, do notwithstanding neglect, and contemne them, forbearing to make satisfaction for their sinnes to God, in fasting, mourning, and bewayling the most poore state of their soules. But let us come to other heads above secifyed. The second Head was, the long and dayly sufferance of the paynes of Purgatory. I grant, that there is a wryter (otherwyse of a great name and worth) who did maintayne, that not any soule remayned tormented in Purgatory above twenty yeares, yea perhaps not above ten yeares; notwithstanding the use of the Catholike Church teacheth the contrary, which prescribeth Anniversary Sacrifices of the Holy masse to be offered up for soules de parted, not only for ten yeares, but even for a hundred yeares, and more. This point appeareth further from the vision, which we related above out of Venerable Bede, which sheweth that many Soules are to remayne to be tormented in Purgatory, even till the day of Judgment. And the same verity may receave its further warrant from the authority of Tertullian, a most ancient Authour, who speaking of Purgatory under the name of Hell, thus writeth, l. de Ani ma cap. 17. ‘In carcerem te man det Infernum &c.’ ‘Hell may send thee to that prison, from whence, untill thy sinnes be expiated, thou shalt not depart, perhaps till the day of thy resurrection’. But S. Cyprian Epist. 2. l. 4. discourseth of this point more perspicuously & plain ly, thus saying: ‘Aliud est pro peccatis longo tempore cruciatum purgari igne &c.’ ‘It is one thing to be tormented with fyer for ones sinnes, during a long tyme; and other thing, to have purged his sinnes through a mans owne sufferance and severity of lyfe’. Which point receaveth its further proofe from the vision of blessed Ludgardis, a most holy and eminent Virgin, whose lyfe was written by Thomas Cantipratensis above mentioned, who had written the lyfe of Christina Mirabilis. And because the matter is of Consequence, & concerneth much (by way of example) the Prelats of the Church, I will here set downe the words of the Authour himselfe, which are to be found in the second booke of the lyfe of holy Ludgardis ( apud Surium tom 3. 16. Iunij.) The words are these. ‘Hoc fere tempore Dominus Innocentius Papa tertius &c.’ ‘About this tyme Innocentius the third, being Pope, after the Councell of Lateran was celebrated, departed this lyfe, and did presently after appeare visibly to Ludgardis. After she saw him compassed about on all sydes with a great fyre, she asked him, who he was. He answered, that he was Innocentius the Pope. But she replying with griefe said, “What, is the Common Father of us all, thus tormented for so long a tyme?” He answered, “I am in these flames for three causes. Which Crymes of myne had justly deserved, that I had beene punished with eternity of torments; but that through the intercession of the most holy Mother of God, (to whom I did build & consecrate a Monastery) I had repentance of my said sinnes. And so it is, that I have escaped eternall damnation; Neverthelesse I shalbe tormented with most cruell paynes, even till the day of judgment. That I am permitted to appeare to thee, thereby to intreate thee to procure prayers & suffrages to be said for me; this favour the mother of mercy obtayned of her sonne in my behalfe.” And at the speaking of these least words, he instantly vanished away. Ludgardis did make knowne this his necessity to her sisters, that he might be holpen with their prayers. But Ludgardis herselfe taking great commiseration of his poore state, did undergoe wonderfull austerities for his reliefe. Let the Reader take notice, that Ludgardis did acquaint us with those causes of this mans torments, which we for the reverence of so great a Pope, have thought good to conceale’. Thus much the former Authour, touching the vision of Ludgardis, which example hath often affected me with great feare and ter For if so laudable a Pope, who in the eies of men appeared not only good, but also holy, and worthy imitation, was in great danger of being eternally damned in Hell; yet in lieu therof is to be punished with most insufferable flames, even untill the day of judgment; what Prelat may not feare? Who ought not to search most narrowly, into every corner of his conscience? For I am persuaded that so great a Pope did not commit any mortall sinnes, except he committing them under the shew of some good, was therein deceaved by his flatterers, & such his Domesticks, of whom it is sayd in the Ghospell, Matth. 10. ‘Inimici hominis domestici eius’: ‘A mans enemyes shalbe they of his owne househould’. Therefore as being taught by this great example, let us all labour to make most diligent inquiry into our consciences, for feare they be not erroneous, though to our selves they appeare right and sincere. But let us returne unto that point, from which we have digressed. It is not to be doubted, but that the paynes of Purgatory may be extended to ten, twenty, a hundred, yea to a thousand yeares. But let us grant for the tyme, that those paynes should endure but ten, or twenty yeares; who is able to endure most dreadfull & inexplicable torments for the space of twenty yeares without any intermission or ease? Now, that those burnings are to be without any alleviation or rest, appeareth from the vision, which we have above related, out of Venerable Bede. Certainly, if a man were assured, that he should conti afflicted for the space of twenty yeares, without any intermission or relaxation, with the paine of the Goute, or of the stomacke, or the Head-ach, or tooth-ach, or of the Stone; & that he could not by reason of such his do lours, take any sleep or rest; no doubt such a man had rather make choyce to dye, then to persever, and live in this miserable case. And if choyce were given him, whether he would remayne for twenty yeares without any respiration and ease in those foresaid paynes, or would suffer losse of all his state and goods; Certainly he would with a most ready mind, seeke to be deprived of all his temporall meanes, that so thereby, he might free himselfe from so continuall & cruell paynes: with how much more reason then, ought every wise man to make choyce of undergoing of Penance, accompanied with its fruits, which fruits are, watching, Prayer, Fasting, Almesdeeds, and es pecially teares, which are a signe of true Penance? Now if we add to the acerbity of these paynes and the long continuance of them, this third Calamity; to wit, that the soules in Purgatory can in no sort help themselves, their infelicity & misery is much increased therby. For here among men conversing on earth, there is hardly to be found any one so depressed in misery and calamity, but that either by flight, or by resistance, or by mediation of friends, or by appealing to another Judge, or by humbly beseeching the mercy of the Judge, or by some other meanes, he may free himselfe in some measure from the vexations, with which he is environed. But (alas) in Purgatory the Soules can do nothing, but only patiently suffer their punishment. True it is, that Holy Men living heere on earth, may pray for the dead, may offer up almes, and other satisfactory workes for the soules in Purgatory. But this priviledge is not granted to the soules themselves being in Purgatory, except by a certaine Priviledge to some few, and this most rarely; to wit, to appeare to living men, and to beseech ayde and help by their charity. Therefore the state and condition of those soules are most miserable, who being in those torments, cannot beget any ease or help to themselves, or to the soules of their Father, Sonne, Brother, Mother, sister or wyfe or of any other friend lying in Purgatory. But perhaps, It may be here suggested, that few are those Soules who come to Purgatory, and therefore the punishments there inflicted, are not much to be apprehended, but in a sort to be sleighted, and smally regarded. But to this I answere, that the soules which lye cruciated & tormented in Pur are innumerable; and so many, as that the number of them is sufficient to move and stir up mercy, though their torments were far more easy and light. This is evident, seeing we are instructed a little before from the history of Venerable Bede, that Drithelmus did see an infinite number of soules in Purgatory, as also from the lyfe of Blessed Christina, that the place of Purgatory was a most vast & huge place, replenished, & filled with soules. Neither can it be otherwise, seeing nothing that is defiled, and contaminated, can enter into the kingdome of Heaven, but they only, are able to penetrate unto the sight of God, (which is a light, and in whom, there in not any dar kenes) and to that place of infinite purity who are trus ly holy and immaculate, & are members of that Church, in which there is not either macula, or ruga, spot, or wrincle, Ephes. 5. Now, who these men are, are most rare and most few; and therfore it followeth, that all others, who belong to the number of the Elect, are to passe through the torments and paynes of Purgatory. Now, from all the former passages of this discourse, it may necessarily be gathered, that the Dove hath just cause daily to lament and mourne for so many members of hers, which with an infinite desire thirst after their heavenly Country; and yet are in the meane time detayned from thence by intollerable flames of fyer, and are cruciated & afflicted with most bitter & inexplicable paines.” | quote | Digby, Kenelm. Two treatises in the one of which the nature of bodies, in the other, the nature of mans soule is looked into in way of discovery of the immortality of reasonable soules. 1644. | Philosophy |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | Psal. 37. | citation | Psalms. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | ‘Domine, ne in indignatione tua arguas me &c.’ | quote | Psalms. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | ‘O Lord do not chastice me in thy wrath and indignation; Let me not be in the number of those, to whom thou shalt say; “Ite in ignem æternum”, “go into everlasting fyer”; neither otherwise correct me in thy anger, but that I may be made such, as that my said correction shall not be needfull to be increased with that purging fyer, in respect of such men, “qui salui erunt, sic tamen quasi per ignem”, “who shalbe saved, but as by fyer”’ | quote | Psalms. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “qui salui erunt, sic tamen quasi per ignem” | quote | Psalms. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | “who shalbe saved, but as by fyer”’ | quote | 1 Corinthians. | Sacred text |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | ‘Et quia dicitur saluus erit, contemnitur ille ignis &c.’ | quote | Augustine, Saint. “Book XXI.” On the City of God Against the Pagans. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | ‘And because it is sayd in the place above, they shalbe saved, therefore that fyer is neglected and litle feared. True it is, they shalbe saved by fyer:’ | quote | Augustine, Saint. “Book XXI.” On the City of God Against the Pagans. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | ‘gravior tamen erit ille ignis’ | quote | Augustine, Saint. “Book XXI.” On the City of God Against the Pagans. | Theology |
| Owen, Jane. An Antidote Against Purgatory. 1634. | Theology | ‘quam quicquid potest homo pati in hac vita:’ | quote | Augustine, Saint. “Book XXI.” On the City of God Against the Pagans. | Theology |