tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
that will prefer heauenly enjoyments before wordly pleasures ought to flye from the crafty dealings of the flesh as from a serpent lion or tyger CHAR. IV. OF THE VIRGIN MARY THE CONTENTS The Virgin MARY Mother of God Mother taken in the proper sense her maternity did not prejudice her virginity nor originall sin her conception which by diuine dispensation was immaculate the power of her Intercession vnto saluation to euery sinner that humbly seeketh vnto her THe Virgin MARY was the Royall Stemm (a) Isaias cap. 11. prophesied that there should come a rodde forth of the roote of Iesse and that a flower should grow out of his roote Where according to the ancient Fathers the Prophet meant by the rodde the Virgin MARY and by the flower her diuine son IESUS that sprung from the root of Iesse and from her root sprung the fairest branch of man kind For she was the woman * Gal. 4. misit Deus Filium suum factum ex muliere of whom the Son of God was made man whence arised her most excellent title of mother of God And Saint Elizabeth was not more truly the mother of S. Iohn Baptist then the Virgin Mary was Gods mother mother taken in the proper sense hauing all necessary requisites to a true maternity For the body that the son of God assumed was made of her and by her disposed to the reception of the reasonable soul that informed the said body also she cooperated to the vniting of that soul to the said body and bore to the world the singular person Christ God-man and man-God which was sufficient enough to inuest her in the eminent title of mother of God mother taken in the proper sense For to furnish all essentiall requisites to the making of Christ namely his diuine nature personality and reasonable soul are not necessarily required to make her maternity For if a mother could not be truly the mother of her son vnless she should furniâ—h whatsoeuer is essentiall to a son it would plainly and evidently follow that S. Elizabeth was not the mother of S. Iohn Baptist nor any other woman the mother of her child since a child essentially requires a reasonable soul that is not produced by the mother but created by God alone To declare how the son of God was conceiued of the Virgin Mary lies not within the reach of a naturall vnderstaÌ„ding the nuptiall conjunction of diuinity and humanity in the vnity of his diuine person was the diuine work of the holy Ghost in an admirable and vnexpressible manner howeuer it may bee illustrated thus (b) S. Greg. Thaumat l. de Incarn vseth that similitude vnto illustrating the manner of Christs Natiuity Naturalists haue observed that the shell fish which bringeth forth a precious stone called an vnion when the time of breeding comes naturally desirous of conception opens its mouth to receiue the dew descending from Heauen which afterwardes toucht by a heauenly lightning contracts that precious body of stone named vnion through the cooperation of the same shell fish The Virgin MARY is the pure shell the heauenly dew the son of God that descended from heauen into the Virginall wombe the heauenly lightning the holy Ghost that descended vpon the Apostles in form of lightning and fiery tongues at Pentecost the touch of the said lightning the diuine operation of the same holy Ghost in vertue wherof together with the concurrence and cooperation of the Virgin MARY the son of God contracted a precious body iustly named an vnion for he made one of two vnited Iuda and Ephraim the Iewes and the Gentiles demolishing the midle wall of the partition namly the old law that caused the diuision between them As in the Conception of the son of God the Virgin Mary was like the aforementioned shell fish so in his Natiuity she resembled a royall bird that in bignes little exceeds a sparrow and in colour represents the skie with some encrease of white and purple it sings amongst the low and humble reeds builds its nest of thornes vpon the sea brings forth its young ones in winter * Dies Alcionides and during the time of breeding the whol Ocean is quiet and calme The Virgin Mary is the royall bird in humility little and whom celestiall graces beautified with an aduantage of naturall gifts she sung amongst the low and humble reeds of a poor Cottage Behold the hand maid of our lord made her cradle of a thorny manger brought forth her diuine son the 25th of December and during the time of her trauelling with child (c) The Euangelist S. Luke cap. 2. writeth that it happened in those daies there came a decree from Augustus Cesar that all the world should be enrolled the whole world did obedience to Augustus Cesar acknowledging his soueraignity in a full enjoyment of peace As in the Conception of the son of God no human seed did interuene to diminish the sanctity of the Virgin Mary so in his Natiuity no vncleaues did occurr to prejudice her Virginity he went out of her pure wombe as the sun out of a bright morning he did not force his passage to a breach of the Virginall seal that as before so after his miraculous birth continued seal'd the Virgin Mary was the * S. Hierom. aduersies Iouianum haec Virgo Maria est inquit porta Orientalis Ezechiel c. 44. semper clausa per quam sol iustitiae PoÌ„tifex noster secundùm ordinem Melchisedech ingreditur egreditur Orientall door that gaue ingress and egress to our high Priest and still remained shut And though to her Conception concurred human seed notwithstanding by a diuine dispensation she was deliuered from all vncleanes and Originall infection which defiled the Conceptions of all others descending by the interuening of human seed from the race of Adam Quicksiluer infused into any whatsoeuer vessell of Gold siluer Iron c. saue a vessel of pure glass break 's throw it Originall sin is the quick siluer that broke all the vessells of human nature saue that of the Virgin Mary who was the vnbroken vessell of pure glass And it was necessary that she should be so * Eccl. 3. Pater sine honore est dedecus filij for a mother without honour is the dishonour of her son Neither was it probable as to the light of reason that she who in her eternall predestination was foreordain'd to be the mother of God should be made in her Conception an example of diuine wrath or who by an eternall decree was appointed to fight the infernall serpent and bruse his head should at any time be enslaued by sin wherof the serpent is sole author (d) S. Andrew the Apostle said as t is related in his history that as the first man was made of pure earth so it was necessary that Christ should be born of a pure Immaculat Virgin Besides sundry Popes haue named the blessed Virgins Conception Immaculate thereby ascribing to
misericordia eius nos in omnibus praeuenit cōsentire verò vel dissentire propriè voluntatis est to consent or not consent vnto it for God forceth no man vnto his freindship As to the second kind or way of gouerment Christ the son of the Virgin Mary was * Aug. 95. haer filius hominis venit magnus medicus quia magnus iacebit aeger ipse medicus factus est medicamentum phraenetici a great mercifull phisician vndertaking the Cure of a great infirm patient which was all mankind afflicted with sundry mortall infirmityes in healing wherof he applied no other remedy then himselfe he was made both the phisician and the phisick to shew his mercifull greatnes (d) Christ In the pursuance of the generall redemption performed all the seuen works of mercy and in the Cure of each infirmity he perform'd a work of mercy Man was halfe dead with hunger himselfe gaue him Heauenly (e) Jo. 6. Christ is named bread of life bread his own body vnto euerlasting life Man was halfe dead with thirst himselfe ministred drink made of his own blood that he might be no more a thirst Man was a very Idiot as to the knowledg of his Creatours glory and his own happines himselfe taught him (f) t' was foretold Ierem. 31 that the law of grace should be giuen in the inward parts and writ in the hearts of the faithfull and writ his holy ordinances in his heart Man in a journy between Ierusalem and Ierico met with thieues that robbed him of his garments wounded and left him for halfe dead himselfe was the charitable Samaritan that took compassion of him (g) Lut. 10. he went to him and bound vp his wounds and powred oyle and wine bound vp his wounds powred in oile and wine of seuerall graces and made full prouision for him Man was detained in prison for a debt that was not in his reach to discharge himselfe visited him wiped out and cancelled (h) Coloss 2. Christ is said to haue cancelled the handwriting of the decree that was against us the handwriting of the decree that was against him and fastened it vpon his Crosse wherin he dying spoiled the principalities and powers of death and hell triumphing ouer them which had brought all the fore mentioned infirmities vpon mankind CHAR. VIIJ. OF THE CROSS OF CHRIST THE CONTENTS Of the Cross of Christ came all our happines honour and worship due to the Cross the custome of ancient and modern Christians to make the sign of the Cross in their foreheads the ground manner and meaning thereof THe Cross of Christ is the Altar of generall redemption that is the Tree that was erected in Mount Calvary wherin Christ the second Adam by a supream sacrifice of his pretious body and blood redeemed the generall loss that the first Adam made in the tree planted in the terrestiall Paradise diuine providence fore ordaining so that the deuil * Canit Ecclesia inpraefatione de Dominica passione vt qui in ligno vincebat in ligno quoque vinceretur S. Ignatius mar Epis ad philad Crucis signum inquit est trophaeū contra virtutem principis mundi quod videns expauoscit audiens timet who in wood ouercame should in wood be ouercome And as a stagg worsted in single fight by another of his fellows euer after stands in awe of the Conquerour waues his walk or if by accident or necessity he passeth by him bowes his lofty head in recognisance of his inferiority and the others superiority (a) S. Damascene calleth the Cross of Christ a sign or token of his victory ouer the deuil and erected to the intent the conquered enemy may not dare to come near the place wherin it is exposed and S. Chrisostome expresly affirmes that deuils cannot abide near such as make the sign of the Cross on their forcheads Again Origen Hom. 8. in locis diuerfis calleth the Cross of the son of God our victory at the sight wherof deuils tremble Nothing affraid saith he of golden Capitolls they stand in fear of the Cross so the deuill standes in fear of the Cross that subdued him runneth from it and though he make light of guilded pallaces and contemne the Scepters of kings neuertheless he is afraid of the weapon that wounded him and trembles as often as he sees the sword that depriued him (b) Io. 12. Christ said the Prince of this vvorld the deuil shall be cast out and vvhen I shall be exalted from the earth that is put vpon the Cross I vvill dravv all men vnto me Wherefore S. Ignatius the Martyr calleth the Cross a trophy or sign that is set vp against the power of the Prince of this world who while he see it is afraid and while he heares the naming of it trembles of his principallity and power This is one reason of the generall practice vsed by Catholick Christians in making the * S. Chryfost si vultui tuo signum sanctae Crucis affixeris nullum daemonium propè stare poterst sign of the Cross on their forheades on their meat and drink (c) S. Hieron Epis ad Eustoch exhorteth this holy virgin to make the sign of the Cross with her hand in the doing of euery worke and in all their conuersations and exercises at their going out and coming into their houses at their going to bed and rising and this pious and religious vse hath descended from Father to son euer from the beginning of Christianity Tradition left it saith Tertullian custome confirmed it and faith practized it Another reason is because the Cross is a liuely representation of the Generall redemption vnto conseruing the memory of Christs passion who did chuse saith S. Austin in exposit Euang. S. Ioan. trac 43. That kind of death to hang on the Crosse and to fasten the same Crosse in the foreheades of the faithfull that a Christian may say God forbid that I should glory saue in the Crosse of our lord IESUS Christ Besides Christians by imprinting the sign of the Cross in their foreheades and saying in the name of the Father and of the son and of the holy Ghost doe confess and profess together with the mystery of generall redemption the mystery of the holy Trinity for they mention expresly the three diuine persons and in as much as they say In the name of the Father c. and not in the names vsing the singular number only they signifie implicitly the individuall or singular vnity of the individuall or singular diuine nature equally participated by each person Also they plainly and orderly express the marueilous order that the diuine persons had from all eternity for example they name the Father in the first place the son in the second the holy ghost in the last And in regard the diuine Father is a beginning without a beginning and as it were the head of the other two diuine persons in making the sign of
God in the conuersion of sinners of all diuine things is the diuinest the diuinest as also amongst all facrifices the gratfullest to the diuine Majesty consisting in a dayly exercise of good works spirituall and corporall charitablely employed for the saluation of sinners The Panther by a naturall quality breathes forth a pleasant perfume the swetnes wherof allures beasts of the wood to his sanctuary and then he kills them the Priest is the Panther sinners the wild beasts the delicious odour of charity the sweet perfume that enticeth sinners to the Priests tribunall the sinkiller and the property of a Priest is with S. Peter * Act. 10. surge Petre occide to kill vncleane beasts As charity in a missionary is the loadstone that drawes sinners to saluation so the want therof is the Remora that keepes them from it nor can a golden tongue draw when the heart is made of yron Christ the cheif missionary Priest sent by his diuine Father to be Teacher and gouernour of souls first begun to doe well himselfe as to the law of charity and afterward to teach well as to the way of saluation Nothing better teaches others to liue well then the well ordered life of the Teacher who is the guid of others laudable deeds are more effectuall then fair speeches * Aug. super Ioan doctrina per malos est palmes in sepe Botrus inter spinas cautè aliquis colligit vuas inter spinas ne dum quaerit fructum laceret manum duÌ„ audit bona diceÌ„tem imitetur mala facientem good sayings coming from a Teacher that does ill are like a goodly bunch of grapes in a hedg of thornes whoeuer will attempt gathering them shall hazard the pricking of his fingers and tearing his hands so the hearer of a Teacher that speakes well and does ill runs a hazard of imitating euill doings while he heares good sayings A Priest does ill when he seekes praise and glory in order to himselfe or lookes more to * 1. Pet. 5. pascite qui in vobis est gregem Dei .... neque turpis lucri gratia sed voluntariè indignum est Sacerdote sacram functioneÌ„ suam quaestui habere worldly aduantages then his spirituall function preferring his own gain before the gaining of souls and while by holy sayings and good doings he might render himself capable (c) According to the Apostle 1. Timoth. 5. Priests which rule well ought to be had in double honour Which is meant of such specially as instruct the vnlearned in the mystcries of Christian Religion of double honour and judg of all others he contracts an incapacity of enjoying either and makes himself * S. Chrys ad id Mat. 13. super cathedram Moysis Si bene vixeris omnium Judex eris si malè vixeris bene docueris Iudex eris tui solius quia malè viuendo docès Deum quomodo te debet condemnare Porrò vt ait S. Bernardus misera Sacerdotum coÌ„uersatio fit misera dominicae plebis subuersio hinc illae in Ieremia lachrymae quia stultè egerunt pastores Dominum non qüaesiuerunt omnis grex meus dispersus est judg of himself only teaching God how to condemn him of vnfaithfullnes in the pursuance of his charge Hereby plainly appeares that the charitable zeal to worke in the vineyard of our lord that is to deliuer souls out of errour and sin is the compass by which a missionary Priest ought to steer the whole course of his life in consequence wherof he ought not to run after vaine sportes and worldly pleasures which haue nothing of relation to the end of his mission and which indeed prejudice the sacred dignity of his function neither euery thing though indifferent in it selfe and wherof the exercise is laudable as to a secularperson (d) According to the Apostle 1. Cor. 6. euen things which in themselues are lawfull be not at all times and to all persons expedient or profitable and indeed clamarous hunting in order to Priests was alwaise prohibited though it be an exercise in it selfe lawfull is lawfull to him For example the Churches ordinances * Semper fuit prohibita clericis venatio quae fit in saltibus syluis cum strepitu clamore forbid Priests to practice clamarous hunting after hares does bucks stags which is an honest recreation in order to lay-people but in Priests t is a great scandall to cry and hollow among the trees of forests and woods after dogs * Ioel. 2. plâ—rabunt Sacerdotes ministri Dei inter vestibulum altare dicent parce Domine parce populo tuo whose office is to weep between the porch and the altar and say Spare o lord spare thy people and giue not their inheritage into reproach that the lusts of the flesh should rule ouer them yet in as much as Priests exercise charitable works powre forth prayers and teares for the conuersion of sinners they be hunters too not of clean but of vnclean beasts namely sins they be spirituall hunters of souls vnto iustification of life in the vineyard of our lord the king of hunters and neuer any huntsman made such marueilous leaps in hunting beasts vnto destruction as the son of God made in hunting souls vnto saluation our lord the son of God to saue souls leapt from Heauen into the wombe of a Virgin from the Virginall wombe like a yong Hart came skipping into the world and leaped by the mountaines and by the little hills of Iudaea working miracles by word and example teaching all men euery where the way of God truly Afterwards he leapt into Mount-caluary where lift vp from the earth and put on the tree of the Cross gaue himselfe a full propitiation for the sinns of all men from his Cross he leapt into the sepulcher wherin his body remained for three dayes whilst his soul (e) Catholick faith teacheth that before the Incarnation of the son of God there were receptacles of good souls in the lower parts of the earth which the Prophet Zachary c. 6. names a lake vvithout vvater that is without water springing vp vnto euerlasting life according to the interpretation of Theodoret. S. Cyprian and other ancient Fathers yet S. Peter 1. Epis c. 3. calleth the same receptacles a prison where the good souls vnto which Christ at his descending into hell as to his soul preach'd were detained as prisoners And Christ preach'd according to S. Damascene l. 3. de fide ortho c. 9. as Angels speak one to an other by mutuall communication of thoughts Again Christ Luc. 16. stileth the said receptacles the bosom of Abram and all antiquity nameth them Limbus or Purgatory and truly the ancient Fathers Irenae l. 4. c. 19. Nazan Ora. ad pasch S. Ambros de mysterio paschatis attest that Christs descending into the lower parts of the earth releas'd many souls which he found in the bosom of Abram wherby appears that there was
speaketh of sauing after death it is clear that he meaneth eternall saluation therby Thirdly that by the words The day of the lord shall declare it is vnderstood the day of each souls particular judgment is manifest likewise according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come that is to say what hower ye shall die and be iudged Again the same Apostle 2. Timoth 4. sayth that there was laid vp for him a crown of Iustice which At that day our lord would giue him a iust Iudg. Yet doubtless he obtained that reward instantly after his death as to essentiall blessedness Lastly that by the word (f) According to S Austin l. de fide operibus the fire of hell is euerlasting against the errour of Origin and the Latin Father 's in the Council's of Florence assert true fire in Purgatory and speake after the same manner of it as of Hell fire and the Current of catholick Doctours teach that the fire of Hell is true corporall fire fire true and reall fire is meant appear's by the Apostles saying That if any mans work burneth for to burne is proper to true fire and as concerning the particles * Jo. 1. vidimus gloriam eius quast gloriam vnigeniti à Patre vbi quasi non est particula diminuens aut faciens comparationem inter veram metaphoricam gloriam sed potius explicat veritatem vt notant S. Patres sic loquendo de Rege dicimus incedit quasi Rex id est vt Regem decet de vâ—ro iusto venit vt vir iustus id est vt decet virum iustum as it were they doe rather affirme then infirme the reality of fire for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him as it were of the only begotten of the Father the particles as it were doe not deny Christ to be the true and naturall son of God the Father but rather affirme that vndoubted truth as all catholick writers doe obserue in their Commentaries vpon that scripture Hereby it is cleare (g) S. Cyprian Epis 52. ad Antonia writes thus T' is not the same thing to be sent to prison and there to remain till the last farthing be pay'd t' is not the same thing to receiue suddenly the reward of faith and vertue and to be clens'd and purg'd by fire after long suffering of grieuous sorrovves for sinnes committed afore that the Apostle held purgation of some soules after they were deuested of their bodies and before their translation vnto eternall life and this the catholick Church calleth Purgatory which name though it be no vsed in holy scripture no more then the words Trinity person and sundry others which are receiued and allowed of by all writers in order to a clearer explicating some misteries of christian Religion howeuer the name Purgatory taken in the sense afore mentioned layeth claime to a large series of Antiquity But seeing that scriptures and * S. Cyprian Epis tota 52. ad Anton Orig. hom 6. in Exod. cum inquit venitur si quis multa opera bona parum aliquid iniquitatis attulerit illud parum tanquaÌ„ pluÌ„bum resoluitur purgatur totum remanet aurum purum .... Hilar. in illud Psal 118. concupiuit anima mea purgatorium vocat indefessum ignem in quo grania sustinentur supplicia per quae animae à peccatis expiantur Aug. l. 2. 1. de ciuit c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur primitiue Fathers doe assert the thing signifyed by the name of Purgatory vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum no man can contend about that name without incurring a censure of manifest weakness yet in regard of two states only to which God promiseth eternall life or eternall death that is beatitude or damnation for Purgatory shall cease after the day of generall Iudgment is past both the scripture and the Fathers sometimes doe mention only after death the Paradise of the blessed and the Hell of the damned * De locis seu statibus perpetuis intelliguntur hae scripturae Eccles 11. si ceciderit lignum ad Austrum aut Aquilonem in quocunque loco inciderit sbi erit Item Mat. 25 Jte maledicti in ignem aternuÌ„ venite benedicti possidere RegnuÌ„ which be the two euerlasting states of soules but hence no man can argue an absolute negation of a third place or state in reference to temporall afflictions after death without preiudicing both scriptur's and Fathers as is sufficiently enough proued and though S. Austin Ser. 14. de verbis Domini lib. 10. de peccatorum meritis remissione cap. 20. doth expresly affirme that the catholick faith acknowledgeth two places only vat an eternall kingdome of Heauen or Hell eternall neuertheless by his other writings appeareth plainly that he held the Purgatory of some faithfull soul 's after death and in the cited writing's he denyeth only that the Catholick Church does acknowledge such a third place as Pelagius contended for who taught that children dying without baptism should be saued though they were not admitted into the kingdome of Heauen which errour S. Austin confuteth By the premises is euident that such souls only goe to Purgatory as are liable either to veniall sins or temporall satisfactions corresponding to their sins pardoned in this life as to the guilt thereof both of them importing defects that are inconsistent with the perfection of heauenly blessdeness yet these suffering souls while they endure their painfull afflictions haue something of comfort and refreshment (b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul 's in Purgatory are assured of their saluation for they know that there is fauour laid vp for them they are certaine of their saluation they loue God with all their power conforming themselues in the bitterness of their afflictions to his diuine will of Iustice they haue confidence in the suffrages and sacrifices of the faithfull vpon earth in order to their deliuerance and are visited by their good Angells that cheare them vp Neither doth it hence follow that their paines are less grieuous for the intensest sorrow is not incompatible with the said refreshments as appeareth by Christ whose grief abounded and exceeded others in intensness notwithstanding the assurance of glory the comfort flowing from his God-head the conformity to the will of his diuine Father and the extream willingness to suffer his death and passion for the Redemption of the world and indeed it is a certaine truth that the anguish and tribulation which a soul endureth in Purgatory * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.