defined by the Decree When the Church combated the Eutychian Heresie which denyed two natures in Christ no Christian dare affirm it onely then defined the plurality of Wills against the Monothelites because these two questions have so necessary and immediate a connexion And can you hope to perswade an ignorant Reader that when the Pope defines That after purgation even before the re-assumption of their bodies departed souls are received into heaven he defines nothing at all about Purgatory but onely this that perfect Charity brings an immediate heaven though he hath not any thing like this Position in his Bull and that this should be fixed on the Pope and Cherubinus and all Learned Authors to boote I hope then Sir you will pardon my boldness if I challenge you fairly with this If you do not make it appear by those unknown Learned Authors in terms that yours was the question and not that of Purgatory we shall judg you have wrong'd them as much as now to our eyes you have imposed on the Pope and Cherubinus And I justly challenge it of you that you bring us it in terms and not by a consequence of a second or third remove or else your sincerity in citing Authors will be highly questionable by your Reader or indeed now past Question And truly I wondred at the first perusal of this part of your Book why you should use this sleight to prepossess the unwary Reader but afterwards by the rest of your discourse I easily observed it was but made use of to render by this art of changing the question a plawsible answer to this Bull and Council otherwise unavoidable and yet I discovered at last a further design which no man but a Prophet could have foreseen to wit that you might fix upon your Adversary that he not you stands guilty of disowning these sacred authorities and that forsooth because he opposes the efficacy of holy charity the Queen of vertues which you and your Master indeavour to sustain of which your slye accusation I shall have occasion to speak hereafter but I hope to render this your craft wholly unsuccessful Sect. 15. But how unfortunate a Writer you are will be rendred evident and how unfit you are to catechise and instruct others this Grave and Learned Eymericus shall tell you because you do not explicitely believe this Doctrine of Purgatory now in question For having distinguished all the Credibilia or matters of faith into three Classes according to St. Thomas and shewed what the vulgar and simple sort of Christians as also what Superiours Prelates and Doctours are bound to believe both explicitely and implicitâ—ly he there concludes concerning the middle sort of Christians under which name he comprehends Priests CuÌ„rates and all Religious Persons who have undertaken to instruct the ignorant in faith and good manners The middle sorts sayes he who are to teach the simple people are obliged to believe some of these points that is such as are determined by the holy Church in her Councils and Consistories Explicitely though not all these Points singly nor all these Persons equally but according to their several state and learning whereby they are to instruct the ignorant As for example they are all bound to believe explicitely that the souls of just men departed without sin as of little Infants or if they have sinned have here or in Purgatory fully satisfied are pass'd into Heaven before the day of Iudgment according to the Church's determination making it a matter of faith in the extravagant of Pope Benedict xii beginning Blessed be God Sect. 16. And having said this as to the intention of the Pope in our present Bull before I proceed further in your Answer let us take a short survey of the Florentin Council of which I can not but blame you of neglect in that you give your Reader so slender an account And if I must not flatter your sloth I know not how otherwise to excuse it then that you were not conversant at all in it and so you rested satisfied with what your cleer-sighted friends told you or Cherubinus his Vbi hoc idem firmatum fuit since if it were possible the Council seems more full and home to our Question And first In the Third Article which the Publishers gave you it defines If truely penitent Souls shall depart this life before they have satisfied for their Commissions and Omissions by worthy fruits of Penance that their Souls are purged by the punishments of Purgatory after their bodies death c. Which Doctrine can finde no admittance in your new modell for all the sufferings of souls which you fancy by their irregular and now unchangeable affections avail nothing as to the Purging or cleansing of Souls in their state of Separation since that is wholly reserved by you to the change of those affections at the re-union And secondly when Art 4. upon this Doctrine of the Council so said down it pursues to declare unto us That Souls which are purged either in their bodies ar being uncloathed of their bodies as is above said are presently received into heaven I would have you to observe how this further Doctrine of the delivery of them and the compleating of this purging being uncloathed of their bodies is by this Parenthesis as is above said wholly built on the former Doctrine of the purging itself And it will be unavoidable since there is a Purgation of souls by the punishments of Purgatory against you that there also is as effectually concluded a compleat Purgation of them whilst uncloathed of their bodies and an immediate delivery perfectly condemning and destructive of your Doctrine in the very point in Question But that my Reader may have a cleerer view of this unavoidable Truth let us set together and compare this Doctrine of the Council with yours The Council defines That truly penitent souls which depart this life before they have satisfied for their sins are purged by the punishments of Purgatory after death and being thus purged uncloathed of their bodies are presently received into Heaven Or as the Pope more expresly pronounces before the reassumption of their bodies and the general Iudgment Now how happily do you and your new Master agree with this Doctrine when you tell us Souls which depart this life with affections to corporal pleasures suffer a vast grief by reason those pleasures are now impossible to be enjoyed but they are now in an unchangeable condition both as to the affections their torment and the state it self So that there is no hope they should ever be released before reunion with their bodies for though they suffer by their inordinate unchangeable affections yet not possibly as to any purging or change of their state or sufferings whilest uncloathed of their bodies and therefore can not Presently be received into Heaven or before the Re-assumption of their said bodies and the general Day of Iudgment And I would have you further to observe and weigh the words
principles and consequences to be true that there is no Error no Ignorance no Succession in Separated Substances now in their present state of Separation How inconsequent is it as he there tels us That they are now just that as to their affections which this state of union with their bodies and mortality made them What a frivilous discourse he introduces arguing in the same 17 Acc. As an Embriâ— sayes he or seminal Mushrom delineates a future man so the thoughts and affections of this life design by their impressions the future condition of the Soul So that death produces such an Entity as from the man so disposed is naturally producible thus to remain till Resurrection For this hath no Connexion with the precedent Doctrine of the Immutability of Souls in the state of Separation If we should suppose that there is no variety in them no succession in that single state of Separation how will it follow there is no change of affections in these two and those so different States of Separation and Vnion Besides Sir if the Antecedent of this his Argument reach home to his purpose it is a Position destructive of all Christianity if this Embrio or seminal Mushrom delineate the future man if the Soul be such as the quality of the matter exacts and determines it to be as he tells us it is at the first infusion into the body and remains so or else he tels us nothing to his purpose Our liberty is destroyed There remains no hopes that these his Determinations by the matter or body should be changed by education by vertue should be corrected by Grace Since then this his Doctrin is absolutely false and since souls in truth by the assistance of Divine Grace do perfectly overcome even whilst in their Bodies what they contract or are determâ—nod by their Bodies as our holy Faith teaches how excellently is it concluded That Souls now in Separation do not Correct what was in them by the commerce of that unworthy Clay which before inclosed them And how will it not be as well or more effectually concluded that Souls at their Re-union too passing now from Separation to Union as well as before from Union to Separation carry with them their unchangable Affections and so never get out of his Purgatory neither before nor at the day of Iudgment By these short reflections my Reader will easily observe how far these Adamantin unshakeable grounds fall short of that so much boasted Evidence even of Truth some of them being most perfect falshoods the rest groundless uncertain dreaming Assertions and yet they are such as shall serve the levity of some men to abandon the authority of the whole Catholick Church and upon these shall be Errected a new modled Purgatory as upon other the like they have built us a whole new faithless Religion of which they are so fondly inamoured and peremptory that now they boldly pronounce The hither to received Faith of the Church proceeded out of Ignorance of the Nature of Separated Substances Sect. 35. But to conclude my Adversary and our business if this his Position be true That no Souls are delivered out of Purgatory before the day of Iudgment What serve for all our Devotions Prayers Alms Offerings Doth the holy Sacrifice of the Altar which the Church hath defined to be Propitiatory even for the Dead avail those distressed Souls nothing at all No my Adversary dares not as yet venture upon this The Councils are so cleer so home to this Point his credit were ruined if he should attempt to deny it His new Purgatory then must be furnished with some new way by which our endeavours may be beneficial to those poor Souls or else no Catholiques Ears could be open to his new Divinity Is it perhaps the intermitting at some times or abating of the fury of their torments O no this Doctrin finds no admission in his School His indivisible duration admits of no intermission and where the Soul by her now unchangable affections is her own executioner no Allay or Abatement of torment can be hoped for till Reunior What then perhaps shall our Prayers be of force to obtain their Release O no this the least of all It were against all their Demonstrations and therefore is reserved to his new changeable state at the Resurrection What then is the effect of all our tears and prayers What benefit doe Separated Souls receive by them This and onely this That the day of Iudgment is hastned by them And is this all Yes truly this is all our new Systeme of Purgatory can admit of as to the Assisting of the Souls detained in it But what if this accelerating the day of Iudgment prove no advantage no help at all to those distressed souls Would not all Christians be justly charged with an intollerable folly Would nâ—t the Church be unavoidably guilty of a â—upereminent Error in a Doctrin which draws so much practice after it Whilst both the Florentin Council here and that of Trent pronounce and all Christians agree That the Souls detained in Purgatory are assisted delivered by the Prayers and Suffrages of the Faithful yet living And yet certain it is that the hastning of the day of Iudgment is no advantage to them in these their Positions and grounds Let this great Master himself plead the Cause Let him fairly deliver us his sublime sense in his own words Whether our devotions assist those souls or no Whether the hastning of the day of Iudgment be any way beneficial to them and that by his very â—bylosophical grounds the basis and foundation of the duration of souls now detained in his new minted Purgatory In spiritual acts says he whether they bring happiness or misery there is no proportion to time so as to make pain which lasts longer to be greater or that which ends sooner to be less for these are the properties of corporal things Every act of a pure Spirit reflected on it self being of its own nature out of the reach of time not subject thereto but greater then the whole extension of time c If then to a thing or separated soul which co-exists to a longer part of time nothing be thereby added or to a thing that is a separated soul which coexists with a less part of time nothing be diminished there can be no reason why duration should represent either more or less grievous in these respective cases So that whatsoever grief of a separattd soul is by the quality and force of its essence greater the same grief let its co-existence to time be what it will must be more vehement and that which is less by the force of its essence less Nothing being gained or lost by the perpetuating or contracting of the motions of the Sun or other Celestial bodies So that whatsoever time intervenes between death and the Restauration of the world at the day of Judgment is to separated souls as one moment This doctrin presupposed What can separated
that our affections to acquaintance and friends and the rest we cultivated in this life shall remain in the future And more fully in the same place num 2. The affections shall remain and that in the same proportion they were during life Out of which he concludes there num 3. Those who have given themselves up wholly to corporal pleasures will be affected with a vast grief through the impossibility of those pleasures there that is because corporal pleasures cannot now be injoyed by the soul in her state of separation This is the essence the substance of his Purgatory this is his whole chain or deduction of it this is the grief he admits in separated souls for accusing them of ignorance who conceive fire or any other material or external agent hath power to afflict them in that state he conceives them sufferers from these remaining affections to corporal pleasures which therefore torment the souls because they now are in a state where these pleasures are impossible to be injoyed Sect. 7. Now as to the measure or duraration of separated souls and the continuation of that state till the day of judgment the foundations are laid in the same Book less 3. num 5. Again sayes he it is plain that a separated soul in an other manner excels place and time then in the body since in that it only abstracts from them but out of that it comprehends them For this universal and actual knowledg places all place and all time within the soul so that it can act in every place at once and together as far as concerns this respect and provide for all time wherefore it is in a manner a maker and governour of time and place out of which he deduces fully of the middle state acc. 12. in spiritual acts whether they bring happiness or misery there is no proportion to time so as to make pain which lasts longer to be greater or that which ends sooner to be less for those are the properties of corporal things c. Every act of a pure spirit reflected on it self being of its own nature out of the reach of time is not subject thereto but greater then the whole extension of time c. And in the next Sect. more fully If to a thing that is a separated soul which coexists to a longer part of time nothing be thereby added or to a thing which coexists to a shorter part of time nothing be thereby diminished there can be no reason why duration should represent either more or less grievous in these respective cases c. So that whatsoever grief of a separated soul is by the quality and force of its essence greater the same let its Co-existence to time be what it will must be more vehement and that which is less less intense nothing being gained oâ— lost by the perpetuating or shortning of the motions of the Sun or other caelestial bodies c. And from this ground in the same book account 22. he concludes Whatsoever time intervenes betwixt it that is the prayer now powred out for a departed soul or death and the restauration of the world that is the day of general judgment is to departed souls but as one moment Sect. 8. And further as to the Immutability of that state of separation and the unchangeableness of the acts of Souls now severed from their Bodies his grounds are laid down in the afore-cited Perepatetick Institutions book 5. less 4. num 6 7 8. Moreover says he out of what hath been said 't is deduced That in the state of separation no variety can happen to Souls from any body or the change of Bodies for since 〈◊〉 change passes not from any body into the soul but through the Identification of the soul with its own body and this Identification ceaseth by the state of separation it follows that no action nor mutation can be derived from any Body to the Soul Nor has the Soul of it self a principle of change in it self not from hence only because an indivisible cannot act on it self but also because since a mutation of the Soul cannot be any other then either according to the Vnderstanding or according to the Will But the Vnderstanding is supposed to know all things together and for ever whence by the course of Nature there is no room left either for Ignorance or new Science And the Will is either not distinct from the Vnderstanding or at least is adequately governed in the state of separation it follows that naturally no mutation can happen to a separated soul from within or caused by it self Nor yet from any other Spirit without the Interposition of the Body for since all Spirits are indivisible their operations too will be such but an indivisible effect supposing all the causes of necessity exists in the same instant wherefore if any thing be to be done between Spirits t is all in one instant so done and perfected that afterwards an other action cannot be begun for if it begin either the causes were before adequately put or not if they were the effect was put if they were not some of the causes is changed that it may now begin to act and not this bâ—â— the former is the first mutation whereof it is to be urged Whether the causes were put before These are the eternal truths as they would perswade us the unshakable foundations of Phylosophy on which this whole new Fabrick of Purgatory stands and I have been the more careful to deliver them fully to my reader even in this beginning of my discourse that he may with one cast of his eye see on what firm foundations this new school hath abandoned the hitherto received faith of our holy mother the Church and now dares pronounce That what she hath hitherto taught us proceeded but out of ignorance of the nature of separated substances Of the Mid. State Acc. 17. Sect. 9. But because Master White the Author of this new Purgatory and our faithless demonstrative Religion was sufficiently conscious to himself that these novelties would call upon the vigilancy and care of the Shepheards of Christs flock he stood ready prepared to receive their incounter And no sooner had the late Bishop of Calcedon his then superior admonished him of this and other his new Doctrines in this new pretended Demonstrative Theology but in defence of his new molded Purgatory issued out his premeditated as it seems book Of the Middle State of Souls directed to the same Bishop which book if it had remained in the Authors obscure and mysterious Dialect which he above all modern Writers seems to affect and reason enough he hath to come Mascaradoed into the world and to involve himself had layed deservedly neglected But it having been by the indiscreet care of some one of his Proselytes put into an English dress and exposed to the weak capacities even of Vulgar Readers lest this new erroneous Doctrine contained in it might spread among those whose infirmity betrayed them to be
themselves to have God for the last end and sâ—le good having now received this plentitude of knowledg out of that that they more strongly and evidently know this truth do infinitely increase in the affection to see God and since the Will is a reflection of existence upon essence by which the vertue of the entity is exercised and applyed to the desired effect such a Saint not to be any other thing then a man exercised according to the whole vertue and Entity in respect of the Vision of God Since that then as to know himself is to be himself to be so to know God is to be God that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be of to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} esse esse but since the vertue of a thing to be is nothing but a potentiality especially in respect of to be subsistent which is both essence and to be it is concluded such a Saint by all which is in him not to be any thing else but an actual and exercised potentiality of being God Since therefore on the part of God out of that that he is to be it self or speaking more especially it is to be understood in act it self or to be in act understood which is to be his own to understand passively so that to be understood is not in him a denomination but a real quality that very quality which constitutes the Father and this quality or property is subsistent and by consequence proper to no power but to any one accommodated nothing can be wanting which appertains to the reason of act and actuality it is concluded That the Saints and God are one by power and act that is that the Saints cleerly see God And now truly Sir if my Readers patience hath held out as mine hath to Translate this long Demonstration just as it lyes for fear of spoiling the Non-sense I think he desires me to make it his humble request to that Ingenious Gentleman who Translated your Masters Middle State of Souls who hath so well delivered us Virgils sense to put this admirable Demonstration in Rhime it will go rarely to a Jewes Trump And I desire you to tel me when you Write again in what Moode and Figure this Syllogisme concludes But now having Demnostratively understood That the Saints perfect in Charity immediately see God Let us see how you pursue the way that Separated Souls attain to this perfection by Re-union And so Sect. 40. Ninethly You tell us pag. 37. Master White endeavours to finde a state in which the soul may be changeable to more holy desires and a connatural cause to give her those desires to wit the corporal and mental sight of her dearest Saviour c. For what state more fit for changeableness then a corporeal one and what more powerful to ravish the whole affections of a soul then the divine face of her Spouse My Reader will not wonder at the inventions your Master finds out now he is a little acquainted with the head that finds them Yet this invention is worth our observation which I suspect you will hardly shew in any former writer and so justly he may be proud of it The Souls then have been all the time of their separation in a state of suffering only by their irregular affections which being wholly unchangeable in that state they are as yet not purged or cleansed at all but perfectly the same they were at the moment of death but now by reunion with the body they are put into a new state of changeableness Now Sir Christians that have hitherto walked by Faith do all conceive that the way or Pilgrimage of men to the future life is ended at death They never heard that Souls at the Resurrection are returned to Act again in order to Eternity If that state do render Souls changeable and free and their actions then have such an influence on their future state it will justly be feared that many of them may drop out of Purgatory into Hell Nor will the sight of the Divine face of their Spouse quite evacuate this apprehension For if the Soul be not necessarily but freely and voluntarily ravisht the doubt will remain Whether she will still continue her inordinate affections or avert her self wholly from God and so either remain in his Purgatory still or nowpass into Hell And how happily Sir doth this change of affections which is your sole and onely purging or cleansing of the Soul wrought by the sight of the Divine face of Christ which sight is doubtless an incomparable pleasure and such an one as ravishes the whole affections of the Soul agree with the Decrees of these Councils That of Florence when it defines The Souls are purged by the pains of Purgatory That of Trent when it teaches After the sin remitted temporary pains are due in Purgatory When now we are taught that souls are purged by pure pleasures the sight of their dear Spouse And in earnest Sir I know not why the world is not more inamoured of your Doctrine You have now filled our lives with the pleasures of the body you have quite turned the pains and afflictions of Souls in the state of separation into Pure pleasures And now at the Re-union you fancy the Souls affections changed that is her self purged by an incomparable pleasure which even ravishes all her affections And to compleat a most pleasant Divinity I could pursue it even to your Masters pleasant Hell who Instit. Sac. lib. 3. lec 9. describes the damned so pleased with their torments that they are in love with them and would not be without them But I reserve that to an other discovery Onely I will for the present mind you that since the inordinate Affections of the damned are their torment according to your Master in that same place and those affections remain in them in the same proportion they were in this life and since doubtless where pleasures are possible and easie to be attained and we continually pressed by our bodies to the enjoyment the refraining from them is a far greater torment then where the temptations are not so impetuous or none at all and the injoyment represented as impossible which at one blow outs off all the Wills pursuit It will follow That those who restrain themselves from these pleasures are in a greater Hell in this life then those who are damned in the next And therefore it would not seem very rational that any man should precipitate himself voluntarily now into a greater Hell where is duration and succession to avoid a less in the future life the duration of which is but as one moment And let me further beg of you to render us a cleer account How it should happen that the Souls of the damned at the re-union should not all of them rectifie their now disordered affections and fly to Heaven For since your Master hath already taught us That the damned Souls are now furnished with all
be otherwise attempted by any one that she forthwith by her authority adding also punishments thereunto as she shall judge it expedient totally root it out For which Church to the end that she subsisting in her self might inform others our Saviour Christ Jesus prayed to his Father in the time of his Passion saying Simon behold Satan hath desired to have you that he may fift you as Wheat but I have prayed for thee that thy faith may not fail and when thou art converted strengthen thy Brethren 1. There arose indeed a matter of question not long since in the time of Iohn the 22 our Predecessor of happy memory between some Doctors of Divinity concerning the Vision of the Souls of just men after their death in which there was nothing to be purged when they departed out of this world or if there were it was now totally purged Whether they see the Divine Essence before the assumption of their Bodies and the generall Judgement and also concerning other matters some of them holding the negative some the affirmative others according to their own imaginations endeavouring to shew divers things and in divers manners concerning the Vision of the Divine Essence by the Souls aforesaid as it is known apparently by their words and writings and by their rejected Disputations which we here omit for brevities sake because they so differed amongst themselves from our determinations And whereas our aforesaid Predecessor to whom the determination of the above-mentioned Questions did belong had prepared himself in his publick Consistory as well before his Brethren the Cardinals of the holy Roman Church of whose members we our selves then were as before the Prelates and Doctors in Divinity many of them being present strictly charging and commanding them that each one should deliberately deliver his opinion concerning the matter of the aforesaid Vision when he should require it from them But being prevented by Death as it pleased God he could not effect it 2. We therefore after the death of our aforesaid Predecessor being assumed to sit in the Apostolical Seat more seriously considering how great dangers of Souls might be incurr'd and how many scandals might arise if the aforesaid contentions were left unresolved to the end that the diversity of opinions may perish and the solidity of truth may plainly appear having first made use of a careful examination of the matters aforesaid and having diligently deliberated with our Brethren the Cardinals of the said Roman Church Do with the advice of those our Brethren by the Apostolicall authoritie Define by this constitution to be valid for ever 3. That according to the common ordination of God The Souls of all the Saints which departed out of this world before the Passion of our Lord Jesus Christ as also the Souls of the holy Apostles Martyrs Confessors Virgins and of the other faithfull departed after they had received Christs sacred Baptism in whom there was nothiâ—g to be purged when they departed nor also shxall be when heâ—eafter they shall depart this life or if there then be or shall be any thing to be purged in them when after Death they shall be purged And That the Souls of Infants regenerated with the said Christian Baptism and to be baptized when being baptized they shall depart this life before they have the use of their free will PRESENTLY after their departure and after the aforesaid Purgation in such as stood in need thereof EVEN BEFORE THE RESUMPTION OF THEIR BODIES AND BEFORE THE GENERAL JUDGEMENT since the Ascension of our Lord and Saviour Jesus into Heaven WERE ARE AND SHALL BE IN HEAVEN in the heavenly Kingdome in the celestial Paradise with Christ aggregated to the fellowship of the holy Angels and since the Passion and Death of our Lord Jesus Christ they have seen and do see the Divine Essence by an intuitive vision and even face to face without the mediation of any creature interposing it self by way of a visible object but the Divine Essence shewing it self immediately unto them nakedly clearly and openly And That they thus seeing the Divine Essence do enjoy the same Moreover That by such a vision and fruition the Souls of them who are already departed out of this life are truly blessed and have eternal life and rest and so shall their Souls be which shall hereafter depart this life when they shall see the same Divine Essence and enjoy it before the general Judgment And That this Vision and Fruition of the Divine Essence doth evacuate in them and cause to cease the Acts of Faith and Hope as Faith and Hope are properly Theological Vertues And That after such an intuitive and facial Vision and Fruition shall be begun in them the same Vision and Fruition without any interruption evacuation or cessation hath remained continued and shall be continued even to the final Judgment and afterwards even to all Eternity 4. Moreover We Define That according to Gods common ordination the souls of such as die in actual deadly sin descend PRESENTLY into Hell after their death where they are tormented with infernal punishments and That nevertheless in the Day of Judgment all men shall appear before the Tribunal of Christ with their bodies to render an account of their own actions that every one may bear the proper things of his body according to what he hath done whether good or evil 5. Decreeing That our Definitions or Determinations aforesaid and every of them be held by all faithfull people And that whosoever shall hereafter presume wittingly and pertinaciously to hold affirm preach teach and defend by Word or by Writing contrary to these our aforesaid Definitions or Determinations and every of them It be proceeded against him in due manner as AGAINST AN HERETICK 6. Let it not therefore be lawfull for any man to violate this Page of our Constitution or by a rash boldness to do against the same But if any one shall presume to attempt it let him know that he shall incur the wrath of the Almighty God and of the blessed Peter and Paul his Apopostles Given at Avinion on the Fourth of the Calends of February in the Second Year of Our Popedome In like manner it was decreed in the Eighth General Synod held at Florence under Eugenius the Fourth as appears in the Letters of the holy Union between the Latin and Greek Church In these terms Out of the Eighth Geneneral Synod held at Florence under Eugenius the Fourth In the Letters of the holy Union between the Latin and Greek Churches The Sacred Council aprooving We Define Artic. 3. IF truly penitent Souls shall depart this Life before they have satisfied for their Commissions and Omissions by the worthy Fruits of Penance That their Souls are purged by the punishment of Purgatory after their Bodies Death And that to relieve them from such their punishments the Suffrages of the faithfull yet living do profit them to wit Sacrifices of the Mass Prayers Alms-deeds and other offices of piety
hath given us on several occasions And the rather because the authority of our supream Pastor hath already taken notice of and interposed his sharp but justly deserved censures against divers of them and doubtless will proceed against the rest according to their demerits I shall then as to the present concern my self only with this one controversie of the state of those souls which leave this life in the state of Grace but so that they are not as yet fully purged and with those positions and grounds on which this new molded Fabrick of Purgatory stands unless some one Doctrine or other of the Author of it having a neer alliance with the business in hand so offer it self that our discourse and the Subject would be illustrated by it Sect. 4. And first as to the opinion it self he thus delivers it of the middle State acc. 1. I acknowledg sayes he in humane failings a difference betwixt mortal and venial nor do I deny an imperfect remission of mortal impurities but I place not this imperfection in that the sin is totally cancelled the pain only remaining but in the change of an absolute into a conditional affection as it were instead of I will substituting I will not but Oh that I lawfully might c. the affection or inclination he had to temporal good is restrained not extinguished of mortal become venial changed not destroyed Being therefore by the operation of death as it were new molded and minted into a purely spiritual substance he carries inseparably with him the matter of his torment in like manner as he also doth who takes leave of his body with his affections only venially disordered we do not then anywhere imagine a place filled with hellish dishes by which the soul as from an external tormentor suffers a butchery but we are in horrour of the strife and fury of innate affections which is therefore proportioned to the sâ—ns because springing from them nor ever otherwise possible to be defaced unless the soul by a new conjunction to the body become passive or susceptible of contrary affections c. These are his new apprehensions of the State of Souls in their separation perfectly squared to those Phylosophical grounds he had long before layed in his Peripatetick Institutions Sect. 5. Now as to the order in which this new fabrick of Purgatory and indeed a whole new system of Philosophy and Divinity was made publick it was as I take it this after the Book of the immortality of of the soul fathered on Sir Kenelm Digby Master White appeared himself on the Stage under the name of Thomas the Englishman of the Albiâ— of the East Saxons where in a moderate volume intituled Peripatetick Institutions to the mind of that most eminent man and most excellent Philosopher Sir Kenelm Digby c. He discovers the great mine of this Phylosophy here the suttleties of Logick the secrets of nature the hidden properties of bodies both heaven and earth are layed open and not only that but we are further led on by an undisolvable chain of unavoidable consequences as is pretended to the abstract notions of metaphysicks to the clear understanding of separated souls intelligences even the existence and attributes of God himself And All this if the Reader hath faith enough to believe for otherwise I am confident he will find but slender satisfaction by most clear and evident demonstrations by a long chain of consequences or a series of Patets Fits sequiturs clarum ests consequens ests confectum ests and the like The Foundations thus laid conformable to this incomparable and I think incomprehensible Peece for never Daughter was liker her Mother issued out some time after his Divinity under this Title Institutiones Sacrae built as he professes in or on Inaedificatae his former Peripatetick Institutions This now containing a perfect Sum or Model of his Divinity as that had formerly done of his Phylosophy And certainly happy it was the Author divided them to our hands and gave us them in several Volumes and under several titles for else it hd been impossible to know where the first ended or the second began this being so perfectly squared to that that in the very entry to his Divinity he banisheth the a Notion of Supernaturality though not the word out of his School the whole design of his new Theology being now in the third age of the Church to evacuate Christian Faith and out of his Phylosophical grounds to mould us up a new demonstrative Religion for nothing is upon any other grounds admitted into this new Theological School of which I give my Reader a full Account Sect. 23 24. c. Sect. 6. In his Peripatetick Institutions then or Philosophy 5 book lesson 1. he lays the foundations of his future Purgatory or the state of Souls in separation and having in the first place laboured to evince That Rational Souls such as those of men are may exist or be without their Bodies He delivers that notion which he desires to imprint in us of a separated Soul in these words nu 9 10 11. Now he who desires to frame to himself in some sort a notion of a separated Soul let him ponder with himself that Object which corresponds to the word Man or Animal as such which when he shall see Abstracts from Place and Time and is a substance by the only necessity of the terms let him conceive the like of a separated soul Then let him attentively consider some self evident and most Natural Proposition in which when he shall have Contemplated That the Object is in the Soul with its proper existence and as it were by it let him think a separated Soul is a Substance that is all other things by the very Connexion of Existencies Lastly When in bodies he shall observe that motion proceeds from the quality of the mover and a certain impulse and that this impulse is derived again from another impulse and so even up to that which is first moved and beyond Let him imagine the soul is a kind of Principle of such impulse whatsoever thing that must be And so he holds on nu 12. What is said of the substance of the soul undoubtedly must be understood too of its proper accidents for since they depend onely on the soul being something of it nay even the very soul it self and it would be more imperfect without them they must run the same fortune with it unless some special reason interpose Out of which he deduces immediately num 13. Whatsoever things then were in the man according to his soul at the instant of his death remain inseparably in the state of separation Wherefore all his resolutions or judgments whether speculative or practical shall remain in it Out of which he deduces in the same Book less 4. num 1. And because the affections in the soul are nothing else but judgements upon which operation does or is apt to follow c. it comes to pass
Question of Charity was there disputed and setled by this our Bull and Council Sect. 12. And as to the first If such an oversight could have hapned to a Person whose business it was to answer this very Bull and of all those solid and cleer-sighted Persons by conferring with whom he was now raised above his own pitch I should justly suspect that neither he nor any one of them had ever read this very Bull about which we now dispute For was it possible that a few great Letters should so possess their eyes and their great good affection to their new Masters Doctrine so fill their hearts that there was no room for any thing else of the whole Context For the Pope himself in this Bull having in most plain and express words stated our very Question to their hands how was it possible they should All over-look it There arose saith he a matter of question not long since in the time of John the xxii our Predecessor of happy memory between some Doctors of Divinity concerning the vision of the souls of Iust men after their death in which nothing was to be purged when they departed out of this world or if there were it was now totally purged whether they see the Divine Essence before the re-assumption of their bodies and the general Iudgment and also concerning other matters c. And yet in truth to do him right he did see this and cites it page 24. and yet hath the confidence to impose his quite different Question upon us Now Sir if it were possible this should escape your consideration yet since you appeal to Cherubinus his Compendium of this Bull you ought at least to have read and considered him and yet in truth I cannot believe it For was it possible that after Cherubinus too agreeing perfectly with the Pope had stated our Question you should have the boldness to deny it and obtrude your new fancied controversie of Charity upon us and appeal to this very Author whose words do most clearly and evidently condemn you But having heard the Pope I will satisfie my Reader and let him hear Flavius Cherubinus in his own words Because sayes he there arose a question among the Divines and others Whether the souls of Iust men departed in which there was nothing to be purged or if there were it was now purged did see the Divine Essence before the resumption of their bodies and the general Iudgment 1. For the deciding of which question John xxii enjoyned the Cardinals Prâ—lates and Divines in a Publick Consistorie That they should deliberately speak what they thought of it when he should demand it but being prevented by death could not perfect it Now Benedict the xii after a diligent examination and deliberation with the Cardinals of the Sacred Roman Church and by their counsel cleerly defines this question 2. seq. And another concerning souls deparned in mortal sin 4. And commands that it be proceeded against such as pertinaciously hold or assert the contrary as against Hereticks 5. And hereunto he adds a penal Sanction This is the whole Compendium of Cherubinus who directly with the Pope states our present Question and delivers us that it stands defined And yet against this evidence to which you your self appeal you have the confidence to tell us The sole and only Question was Whether perfect Charity brings an immediate heaven Sect. 13. Now Sir it is not possible for you to perswade an intelligen Reader as you endeavor page 24 that there was one onely Question disputed and defined in that time The Pope himself and Cherubinus to whom you appeal have in terms made two First Concerning the souls of Iust men in which nothing remains to be purged when they pass out of this life And secondly Of those souls in which something is to be purged And that there were more Questions then one determined by this self-same Bull that very Title which you say page 10. belongs to it and stands printed at Rome 1617. A definition of certain Articles concerning the blessed vision of God and the Beatitude and damnation of souls will clearly evince Let my Reader consider the word Articles the several states of souls of which our holy Faith is here delivered and I think he will rest satisfied it was not one only question much less your only question of Charity which stands here defined to us Nor will that Criticism that the Pope styles it Quaestio a Question and after him Cherubinus at all avail you for every one knows that where a question is stated of any Subject which suffers divisions and subdivisions it comprehends in it all those several questions which of every one of those divisions and subdivisions may justly be made and so it is in our very business where the present question concerning the state of departed souls extends to all the several conditions of souls which departed this life And that it was the Popes design and full purpose to deliver us what of all these we stand bound to believe will appear evidently by his exact division and enumeration of the several conditions in which souls depart from this their earthly habitation Both of Infants who after Baptism received dye before the use of freewill Of those who coming to the use of Reason after Baptism incur no blemish of sin Of those who in the same supposition have incurred the blemish of sin and yet depart this life having fully satisfied by worthy fruits of penance Of those who in the same supposition have incurred the blemish of sin and have not made full satisfaction but pass out of this life with a guilt of temporal punishment due in the next And lastly of those who depart this life in mortal sin and enmity to God of all which he here delivers our holy Faith so unquestionable a truth it is it was not one only or your only single question of Charity which stands here defined And truly Sir if your patience had held out to read but to the end of the second Scholion of this said Cherubinus to whom you appeal you would have found not only this one question of the souls of just men who depart this life without any need of being purged in the next or this other of those souls which so leave their bodies with a guilt of punishment in the next life but eight more questions answered and decided even according to this Cherubinus his judgment by this self same Bull of Pope Benedict the xii For thus he concludes I give you to understand that by this determination of Benedict the xii tâ—n Heresies are condemned which Eymericus in his Directory examines and relates In which Cherubinus was not at all mistaken for so indeed it is and since this Eymericus is an Author of that high esteem and deservedly and his Book hath received so signal an approbation by Gregory the xiii and is in deed as well as in title the Directory of the Inquisitors let us