A VINDICATION OF The Doctrine contained in Pope Benedict xii. his Bull, and in the General council of Florence, under Eugenius the iiii. concerning the state of departed souls. In answer to a certain Letter, Printed and published against it, by an unknown Author, under this Title A Letter in Answer to the late Dispensers of Pope Benedict xii. his Bull, etc, Wherein, the Progress of Master White's lately minted Purgatory is laid open, and its Grounds examined; And (in order to a further discovery) a Prospect given to the Reader, of this new School, its Method, its Design, to evacuate Christian Faith, and to establish a new Philosophical, or a pretended demonstrative Religion.  Psal. 118. 85. The unjust have told me fables, &c. Coloss. 2. 8. Beware lest any man seduce you by vain philosophy, &c. 
By S. W. A Roman Catholic.  
Printed at Paris. 1659.   

TO THE UNKNOWN AUTHOR OF THIS LETTER, In Answer to the late Dispensers of Pope BENEDICT his Bull, &c.  
SIR,  
Sect. 1. I Gratefully Acknowledge my Obligations, for the good will, you show to Instruct me. The perusal of this Bull and Council had long since settled a full belief in my soul: That the Purgation of separated Souls might be completed before reunion with their Bodies and the General day of judgement. So that, in truth, I was not a little surprised by your book. It was my misfortune it fell into my hands, just then, when our expectations were at the height of those troubles, which afterwards succeeded in our Nation, and which have ever since much diverted me from things of this nature, whilst in such niceties, as you now have brought the question too, our understandings ought to be perfectly calm. And this I hope will plead for the delay that I have not presented you sooner with these Reflections on your book (which I designed long ago) if my other occasions had not interposed themselves. I found not that satisfaction I earnestly wished for in your Letter; your Objections seemed not manly, your Answers not home; you will pardon me then if I mind you of my Exceptions against both: which I shall endeavour to do with that just moderation that befits Brethren. I cannot altogether approve of harshness in writing, even against the professed adversaries of our holy Faith. It was not unhappily said by one of them, as I remember, That writing of Controversies ought to carry as much sweetness as Love-Letters, and that the other rudeness served but to chase away the game. And since you have administered to me a just occasion to reprehend this in your Letter, I shall be wary not to be justly taxable myself, both to yours and your Master's person, Master White (whom you have now introduced into the scene) I bear as much respect, as any one whosoever, upon so slight an acquaintance: It is not the Doctor, but the Doctrine, combat. I cannot digest their boldness, who usurp the Authority of the supreme tribunal, to brand any opinion with the title of heresy, whilst the Church hath not done it to their hands: much less can I endure, that the Author himself should be stigmatised with the infamous character of an heretic. And though in this present controversy, I am fully convinced, that this modern systeme of Purgatory stands condemned, both by this Bull of Benedict the 12●. and the Florentin Council, and that of Trent, and by consequence is Heretical: yet I am very willing to believe, those who sustain it, do not see its condemnation. And yet I think it will appear that the Author of it, and those scholars who are now able pro●icients in his school are armed, even against the Authority itself. This misfortune I regret, that I know not how to address myself to you, but in print: and since things which pass the press, are not confined to one or few men's view, but exposed to many eyes and censures, I am necessitated to satisfy even vulgar readers; who certainly, though perhaps now acquainted with the controversy itself, never yet d●scovered the source and fountain of this new moulded Purgatory. And to the end I may do so, I shall in the very introduction to my discourse lay open to my reader's eye, the first grounds and rise, and the afterwards continued progress, of this your new doctrine: Nor could I otherwise acquit myself of it, with just satisfaction to other readers, whilst if I had spoken only in manuscript to you, (who are now raised (as you say) above your pitch and enabled to give any one satisfaction that is not before hand resolved to receive none, by conferring with those solid men, who are acquainted with every resort of Master White's doctrine) my business had received a much quicker dispatch.  
For my Method, I hope, you will pardon me, if leaving whatsoever you have urged either against the Publishers (whom you are pleased to style dispenser's) of this Bull and Council, or any thing else, not directly pertinent to our question, to the latter end of my Discourse. After your Doctrine laid open, and its grounds, and the Question stated between us, I betake myself at first to our business in hand about the Bull and Council. And for my Style, since we are now in a controversy much more proper for a Divinity Lecture than a Rhetorical Declamation, the strength of the Sense, rather than the quaintness of the Expression, will best befit the subject. This Preface will claim your pardon, if you consider it gives some light to what I hereafter say. But I will neither detain you, nor my Reader any longer, but fall to our work in hand.  
Sect. 2. I have 〈◊〉 from a very Learned and Worthy Friend of mine, 
Introduction.  that he himself being present at a Conference between Master White and another eminent Scholar of our Nation, divers years before Master White appeared in Print: among other things then discoursed of, Master White advanced a philosophical Position which the other denied, as inconsistent with our holy faith of the Blessed Sacrament: to which Master White replied, Let us find out the Truths in philosophy, and the Mysteries of our Faith will square well enough with them: to which the other, Nay, Sir, by your favour, let us in the first place presuppose the established verities of faith, and then square our philosophy to them.  
I have many times reflected, often conferred with others, of the different consequences, of those different methods, which these two great persons held in leading our understandings to truth. I have often entertained myself with these thoughts, what a dangerous method Master White prescribed, and as now appears followed? what a natural and new divinity it would prove, which should be squared to those Phlyosophical truths, which our weak understandings should be able to establish, independent of divine revelation? And at last Master White hath brought forth this his issue, and made it public to the world.  
Sect. 3. It is not my design, in this our present discourse, to run through those many little books, which this Author hath given us on several occasions: And the rather because the authority of our supreme 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 myself only with this one controversy, 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 moulded fabric of Purgatory stands, unless some one Doctrine or other, of the Author of it, having a near alliance with the business in hand, so offer itself, that our discourse, and the Subject would be illustrated by it.  
Sect. 4. And first as to the opinion itself, he thus delivers it of the middle State, (acc. 1.) I acknowledge (says he) in human 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 canceled, 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 moulded, 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; 
This is not well 〈◊〉 by T. W.  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 horror of the strife and fury of innate affections, which is therefore proportioned to the s●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 philosophical grounds, he had long before laid, in his Peripatetic Institutions.  
Sect. 5. Now as to the order in which this new fabric of Purgatory, and indeed a whole new system of Philosophy and Divinity was made public; 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 Albi● of the East Saxons, where, in a moderate volume entitled peripatetic Institutions; to the mind of that most eminent man, and most excellent Philosopher, Sir Kenelm Digby, &c. He discovers the great mine of this philosophy; here the subtleties of logic, the secrets of nature, the hidden properties of bodies, both heaven and earth, are laid open; and not only that, 
See Consilium Authoris.  but we are further led on by an undisolvable chain of unavoidable consequences (as is pretended) to the abstract notions of metaphysics, 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) piece, 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 Peripatetic Institutions. This now containing a perfect Sum or Model of his Divinity, as that had formerly done of his philosophy. 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 See ratio operis. Scito D●um naturae esse author●m. &c. Know God is the Author of Nature, and that he perfects and el●vates it by supernatural things; not that he showers into our souls a series of things of a different or unlike order or nature: Reason is Nature to us, and the perf●ction of Reason is demonstration. Do not then despair of demonstration from God.  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 philosophical 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 Peripatetic 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 only on the soul, (being something of it, nay even the very soul itself,) 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 judgements, 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, 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 enjoyed 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 enjoyed.  
Sect. 7. Now as to the measure or duraration of separated souls, and the continuation of that state, till the day of judgement; the foundations are laid in the same Book: less. 3. num. 5. Again (says 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 knowledge, 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 governor 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 itself, being of its own nature, out of the reach of time, is not subject thereto, but greater than 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 coexistence to time, be what it will, must be more vehement, and that which is less, less intense, nothing being gained o● lost by the perpetuating, or shortening of the motions of the Sun, or other celestial bodies, &c. And from this ground in the same book, account. 22. he concludes, Whatsoever time intervenes betwixt it (that is the prayer now poured out for a departed soul, or death) and the restauration of the world, (that is the day of general judgement) 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 aforecited Perepatetick Institutions, book 5. less. 4. num. 6, 7, 8. Moreover (says he) out of what hath been said 'tis deduced, That in the state of separation, no variety can happen to Souls from anybody , or the change of Bodies: for since 〈◊〉 change passes not from anybody 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 anybody to the Soul. Nor has the Soul, of itself, a principle of change in itself: not from hence only, because an indivisible cannot act on itself, but also, because since a mutation of the Soul cannot be any other, then either according to the understanding, or according to the Will. But the understanding 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 understanding, 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 itself. 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; 'tis 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, b●● 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 persuade us) the unshakable foundations of philosophy, on which this whole new fabric 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 shepherds of Christ's flock, he stood ready prepared to receive their encounter: And no sooner had the late Bishop of Chalcedon, his then superior, admonished him of this, and other his new Doctrines, in this new pretended Demonstrative Theology; but in defence of his new moulded 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 laid 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 the easiliest misled; for them was pub●ished this our Bull of Pope Benedict the xii. and as much of the Florentin Council as seemed necessary and sufficient, to arm their souls against the attempts of this novelty; by some Pious and Vigilant shepherds, to whom the care of their souls was committed. Which Bull and part of the Council, because it may not have fallen into my Readers hands, I give it him again at the ●atter end of my Discourse, [Letter A.] This, Sir, was the true ground of putting forth that little Volume, nor had the Publishers any regard a● all (as you tell us pag. 7. and 8.) to The Letter of Vindication; or as you now style it, Challenge, of which certainly not Master White himself, but some Scholar of his (an he but a slender Proficient in his Master's Doctrine) was Author. And truly the likeness of its style, with that of this your Letter, and the Authors still fancying himself inspired with the genius of Montalt, the feigned Writer of the late Provincial Letters (as children by reading Romances, fancy themselves to be Knight Errants, Don Hercioes) would persuade me they both came out of the same Shop. And besides that, the Protestation contained in the beginning of that Challenge (as I heard well observed) would be subscribed by all the Protestant Divines of the Church of England: It is not consequent (if Master White remain still himself) that now he should proclaim, That if any thing expressly repugnant to any Doctrine of his, be found in any Decree of Councils or Popes, he is contented to be esteemed to have lost the Cause: who had so loudly, before the publication of this book, in his other writings, disclaimed and disowned the authority of both Popes and Councils, as we shall presently see, Sect. 17.  
The Publishers supposed, the sole evidencing, that this new minted Purgatory stood condemned by that authority, to which he who resists, cannot remain a Catholic, would prove a sufficient defence to well meaning souls, against the assaults of this new Doctrine; nor had they any design to enter the lists of Disputation, against any persons whomsoever, as appears evidently in this, that they make no application of the Doctrine, of this Bull or Council to any particular Doctrine, of any particular Writer; but fairly and candioly deliver the words of both the Pope and sacred Council, in their Original, and our vulgar Language. And this indeed was abundantly sufficient for their design: There needed no Application of the Churches affirmative, to their negative, now sustained both in private discourses, and in Print; they needed not tell the Reader, that where one part of the contradiction stands defined, the other undoubtedly stands condemned by the same sentence; Children know that already.  
Sect. 10. Who could justly suspect, that this innocent, this piously zealous proceeding, should beget an adversary in print? who could imagine that the care of the flock of Christ should now be accused of unreasonableness, of injustice, the Publishers accused of weakness, of ignorance, even of schoolboys Latin, of animosity, of an empty vanity to appear in print, in a little volume without any name, without any designed adversary, where there was nothing their own, but the pains to translate, and the charges to print? But so it was, those, whose consciences were their self-accusers, who saw with what satisfaction, that little Volume was received by pious persons, and how their new Doctrine of Purgatory stood pointed out to every man's eye, as condemned by that sacred authority, took fire, An O or an A shall be a sufficient subject to him, who watches an occasion to write. A Puny Scholar then of that School (for such an one he was, as will be rendered evident hereafter, and none of the ablest proficients) appears in the Field, armed with a strong zeal to his Master's Doctrine, and with contempt enough against the innocent Publishers; whom in the entry to his discourse, he proceeds to vilify and undervalue; Persons surely who never wronged him, probably never saw him, till now never heard of him, and at this hour do not know him. But it is not to vindicate their persons, however injured and undervalued, or to make use of that right which nature furnishes all men with, to repel an offered violence, by an equally violent resistance. For we have learned a far other lesson in the School of Grace, than my Adversary hath in his new Masters, Master White's: To render good for evil, to pardon and pray for those that injure us. But in the defence of our holy and dear Mother, the Catholic Church, and her never erring Faith, in the defence of these decrees of the Pope, and sacred Council, that I undertake this quarrel; and I desire my Reader but to be unbiased in this our present dispute, whether this Position, That no Souls are delivered out of Purgatory, before the reassumption of their bodies, and the general day of judgement, stands not condemned by this present Bull of Pope Benedict 12. and the Florentine Council?  
Sect. 11, And first, that the contradictory of this Position is the universally received Doctrine of the Catholic Church, appears most evidently in this, That all Orthodox Writers who have treated this subject, of the state of separated souls, since the Promulgation of the Bull aforesaid and Council, suppose it as a certain truth; and therefore no one of them anywhere sustain the contrary: Nor can the force of this evidence be weakened, by saying, That it is indeed the universally received opinion of Divines only; but not their Faith; for besides what I shall hereafter say, in refutation of this answer; those who are acquainted with the prying curiosity of the Schools, and with the strange variety of their apprehensions, know very well, that where any thing may lawfully be denied, their restless curiosity ceases not to call it to the Test, nor is it universally embraced as Truth; and therefore it is authority only, and that irrefragable, which puts limits and bounds to their curious scrutiny, and the variety of their opinions.  
But because my Adversary, having now (as he tells us) conferred with those solid Persons, 
Page 3.  acquainted with every resort of Master White's Doctrine; and as clear sighted in those ages which afford us these Authorities, as in that they live in: With a strong youthful Confidence proclaims: That it is incomparably false, 
Page 11  That the Question of Purgatory was in the days of Benedict, agitated and settled by this Bull of his. Or that the Council of Florence, ever intended or defined any such matter. 
Page 31.  And with a clutter of four or five pages settles us a quite: 
Page 12, 13, 14, 15, 16.  other Question and controversy, as then disputed and determined, to wit: Whether perfect Charity be a sufficient disposition to beatify a soul? And appeals to Cherubinus his Compendium of this Bull; and tells us, That all Learned Writers agree. It will justly fall under our consideration: First, Whether this our present Question of Purgatory were not then intended and defined? And secondly, Whether this his new Question of Charity, was there disputed and settled by this our Bull and Council?  
Sect. 12. And as to the first, If such an oversight could have happened to a Person whose business it was to answer this very Bull, and of all those solid and clear-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 Master's 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 overlook 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 just 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 reassumption of their bodies, and the general judgement? and also concerning other matters, &c. And yet in truth. to do him right, he did see this, and citys 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 controversy 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 satisfy my Reader, and let him hear Flavius Cherubinus in his own words.  
Because (says he) there arose a question among the Divines and others, Whether the souls of just 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 judgement.§. 1. For the deciding of which question, John xxii. enjoined the Cardinals, Pr●lates and Divines, in a public consistory, 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 clearly 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 heretics.§. 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 yourself 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 persuade an intelligen Reader, as you endeavour page 24) that there was one only 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 just 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 than one determined by this selfsame 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 Pope's 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, die 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 judgement, 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. t●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 hear what Pegna writes of him.  
Eymericus (Says he) [A famous learned and holy man, who was appointed the general Inquisitor of the kingdom of Aragon, 
Peg. come. 21.  in the year 1358. (which is only 22. years after the Promulgation of this Bull) from whence he was called to Avignon by Pope Gregory 11. and there being his Chaplain composed his excellent Directory] gathers ten Heresies condemned by this Extravagant; and most truly admonishes, that so many Catholic verities, contrary to those Heresies, are thereby proved and established: The place at length, out of this so authentic a Writer; I give my Reader at the end of my discourse. [Letter B.] not to interrupt the continued thread of it; for by it my Reader will easily observe, with what strong confidence the youthful Scholars of this modern School appear in print.  
And if you had been pleased to peruse the continuation of Baronius his Ecclesiastical Annals by Spondanus, you would have rested satisfied in this our point; for at the year 1333. he thus delivers the opinion of Pope John the 22. then disputed, which occasioned this Bull of Benedict his successor: For (says he) in that year 1333. (as Villanius, Rebdorfius, the continuator of Nangius, and others witness;) John the 22. then Pope, began publicly to treat of what before he had conceived, concerning the beatifical vision of Souls: what not a few of the ancient, both Greek and Latin Fathers, Justinus, Ireneus, &c. did seem to hold; That souls now severed from their bodies, and duly purged from all stain of sin, either in this present mortal life, or in the next (in Purgatory) do not enjoy perfectly the beatifical vision of the divine essence, before the last day of judgement: but do expect the Resurrection of their bodies, that together with them they may attain perfect beatitude: and to this opinion not as yet altogether reproved (or condemned) by the holy Church, this Pope John himself seemed to incline, &c. For which reason he gained himself very many Adversaries, both among the Cardinals, and Prelates, and also of other Doctors of Divinity everywhere, and Religious men of all orders. And at the year 1334 the same Sp●ndanus delivers, that this Pope John the day before he died published a constitution, in which he condemned that opinion of which he stood suspected.  
Now Sir, when you have perused and weighed these things, which I am confident you never dreamed of before, for in truth you rested satisfied, with what your Solid and clear-sighted friends had told you, of their new devised question of Charity as then disputed▪ you will perhaps observe your error, you will see it is not a little heat of youth which presses men of your years to appear in print, or a little tickling vein which eggs young men forward to catch their Adversary with an O or an A, and pass a witty jest upon him, till age and experience hath ripened their discretion, which can warrant a Book in the public view of discreet persons. You will be convinced that you were mistaken by your great good affection and esteem of your solid clear-sighted friends, and that in truth you have engaged your credit a little too far upon their authority.  
Sect. 14. But this is not all I have to say to you: The first fault of negligence and boldness, even in this kind, is perhaps pardonable in young men. But I beseech you Sir, how could those solid, clear-sighted persons, give you the confidence to impose so grossly upon us? to state us here a question, of which the Bull delivers not one word: of which Cherubinus, to whom you appeal, makes not the least mention, and yet you confidently add, All Learned Writers agree. pag. 14. Where if you had not named Writers, I should have judged, you appealed to your solid clear-sighted Friends: for in truth I cannot find any one Learned Writer who states, this your new question as then disputed or defined. And I cannot pardon this your so confident imposing on your Reader; You tell us, our present controversy, concerning the delivery of souls out of Purgatory, stands not here defined, because the Word Purgatory, is not in the Bull, (however, it is sufficiently in the Council,) and the Pope decrees of soul● now purged: And you require, pag. 26. the Popes or Councils positive is, or, is not: and unless I can show this Position in terms▪ Souls are purged before the day of judgement: I run a hazard to contradict both the Pope and Council. Which how to excuse from nonsense, if compared with what you are pleased ou● of your kindness to allow, p. 27. that the Pope was of the opinion that Purgatory might be finished before the last day (which could not be contradictory to his faith) is past my skill. You know what it is to bring rods to whip himself. And can you have the confidence Sir, to tell us, pag. 29. and elsewhere: the only and sole controversy was: Whether perfect Charity brings an immediate heaven, and all that the Pope intended to secure● by this present Bull. Whilst the Word Charity is not in the Bull, whilst there is not the least mention of it, in the question even now related in Spondanus, which occasioned this definition: whilst neither in the Preface to the Decree, nor in the Decree itself, nor any thing that follows it, the Pope pronounces of Charity I, or no; much less doth he declare either the affirmative or negative of this your new Question, to secure it; nor is there the least hint in Cherurbinus of it, I gave my Reader his whole Compendium, that he might see, how far you were transported with the high esteem of your solid clear-sighted Friends, when you appeal to him, who thus agreeing with the Pope pronounces against you All.  
Nor do your Arguments drawn from holy desires, pag. 15. 16. or the future rewards and punishments which the Pope so earnestly inculcates in his Preface to this definition at all avail you. Alas Sir, the whole systeme of Christian Religion, every part and parcel of it, is directed, to plant, to kindle holy desires in our Souls; and yet I think you will not easily avow, there is nothing else defined, or recommended to us, in this whole fabric, but purely and precisely, that perfect Charity brings an immediate heaven; nor will it be any plea for you, that this was then the question, because the Pope ushers his Definition with this Exhortation to holy desires, (which might very well and properly introduce any Position of Christian Religion whatsoever, and peculiarly this, because by progress in virtue and holy desires, our endeavours are rendered more effectual for souls in that distressed condition) as very near allied to his Decrees, concerning the state of departed souls: For how near a tye soever, the one hath to the other, though it were by an immediate, necessary, evident consequence, yet it is highly unlawful to change the state of the present question, and impose upon us, that not it, but some other, thus allied to it, stands defined by the Decree. When the Church combated the Eutychian heresy, which denied two natures in Christ, no Christian dare affirm, it only 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 persuade an ignorant Reader, that when the Pope defines: That after purgation, even before the reassumption of their bodies, departed souls are received into heaven: he defines nothing at all about Purgatory, but only 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 boot. 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 judge you have wronged 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 wondered at the first perusal of this part of your Book, why you should use this slight 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 plausible 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 virtues, which you, and your Master endeavour to sustain, of which your sly 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 rendered evident, and how unfit you are to catechise and instruct others, this Grave and Learned Eymericus shall tell you, because you do not explicitly 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 showed what the vulgar and simple sort of Christians, as also what superiors, Prelates and doctors, are bound to believe both explicitly and implicit●ly he there concludes, concerning the middle sort of Christians, under which name he comprehends, Priests, cunrates, and all Religious Persons, who have undertaken to instruct the ignorant in faith, and good manners. The middle sorts (Says 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) explicitly: 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 explicitly 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 passed into Heaven before the day of judgement: 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 clear-sighted friends told you, or Cherubinus his, ubi 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 truly 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 body's death, &c. Which Doctrine can find no admittance in your new model; 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 reunion. 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, are being unclothed 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 completing of this purging being unclothed 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 complete Purgation of them whilst unclothed 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 clearer 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 unclothed of their bodies, are presently received into Heaven. Or as the Pope more expressly pronounces: before the reassumption of their bodies, and the general judgement. 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 itself. 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, whilst unclothed of their bodies; and therefore can not Presently, be received into Heaven, or before the reassumption of their said bodies, and the general Day of judgement. And I would have you further to observe and weigh the words; Sunt purgatae, are now purged, in the preterpersect Tense, either in their bodies, (which you do not deny completely perfected in some souls, in this life,) or unclothed of their bodies, which still irrationally, gratis, and wilfully you deny, though the Council defines of both in the same form and style of words, Sunt purgatae, they are now purged. Which clearly imports a Purgation now past, and perfectly completed.  
But we Will take our rise a little Higher, from the very process of both the Greek and Latin Fathers in this business of Purgatory, now assembled at Ferrara, where this Council (though afterwards translated to Florence and so is called the Florentin Council,) began. For there in the very beginning of the Council in order to this Decree, this Question of Purgatory was handled. See tom. 4. Concil. Gen. oct. Synod. Quaestio de Purgatorio. And both the Latin and Greek Fathers lay down their several Positions of Purgatory. And First the Latins thus begin. We do believe in this world, a Purgatory fire: by which the souls guilty of lighter faults (that is) venial sins, are purged. For those who have confessed their sins, and have received the most sacred Body of Christ, and presently die before previous satisfaction: without doubt in the abovenamed fire, which is commonly called Purgatory, are purged; and together with the help of the Church, the prayers of Priests, Masses, and Alms, are expiated. After this the Greeks lay down their persuasion of Purgatory in this manner. We judge (say they) Purgatory not to be a fire, but a darksome placee full of afflictions, in which souls now being, are deprived of Divine Light; but that they are expiated and freed, from this darksome place and torments, by the help of the Church, the Prayers of Priests, Masses, Alms, &c. Now Sir, it were beyond all the degrees of modesty to assert that the question of Purgatory was not here disputed or defined: Or that they talked only of Charity, as being an immediate disposition to bliss. And it is most clear, that out of these several professions, in which both sides agreed against you, directly and home to our Point in question, of an expiation and delivery from this Purgatory (either a fire, or a darksome place,) issued out this definition (Being purged, unclothed of this body, presently) opposite to your error. And I would have my Reader to observe how positively, it was intended by the Council, to deliver us the Faith of the Church conformable to the unanimous Doctrine of both parties, both of the expiation or perfect Purging of Souls, when unclothed of their bodies, and of their present delivery, whilst uncloated, for in all this, both the Greek and Latin Fathers clearly agreed, against this new School: which when he shall have considered, I doubt not but he will rest satisfied, it can not be an act of the understanding, but of the Will, which forces the word Presently to signify (if it signify any thing at all by these moderns) at the day of judgement, which was not the time, either the Latin or Greek Fathers ever thought of, but of the intermediate time of separation, which is our business now in hand. But because this Point is excellently well handled, by an eminently Learned Person of out Nation, who with unavoidable strength pursues it more at large, in a Paper which came lately to my hands, I will presume to give it my Reader in his own words at the end of my discourse [Letter C.] And further Sir, for your more complete and full satisfaction, since with confidence enough you strongly assert, That it is Incomparably false, that either the Pope or Council ever intended to settle this Point of the delivery of Souls out of Purgatory before reunion. I will add to the Paper of this great Divine, the answer of a School-fellow of yours, (yet if I mistake not, a much better proficient, in your Master's Doctrine, certainly much more ingenuous) who vanquished with the evidence of this Truth, acknowledges, what indeed he could not with any modesty deny, That this your new Doctrine of Purgatory stands condemned by both the Bull and Council: and yet he was so captivated, that he endeavours to sustain it by other grounds, he had now learned in your School. My Reader shall find his Letter at large, [Letter D.]  
Sect. 17. But before I pass any further, since I have already told you, that both Master White, the Author of this Purgatory, and his abler Scholars are armed against the Authority both of Popes and Councils, it will not be out of my Readers way, but very much conducing to my design of giving him a prospect of this School, if now by some short reflections on the Doctrine delivered both by this ingenious Gentleman, and Master White himself, I make good that charge. For by them it will appear to what unavoidable exigencies, the defence of new fabrics in Religion, drive those, who wedded to their preconceived philosophical fancies, are resolved ro square their belief to them.  
This ingenuous Scholar confesses, That truly according to the opinion that the Holy Ghosts assistance in Councils and Consistories it without restriction or limitation: the Paper delivered [Letter C.] seems to him to evidence a deliverance of Souls out of Purgatory, before the Day of judgement. But according to the opinion, that the assistance of the Holy Ghost, in Councils and Consistories, is no longer than there is a diligent search to find out what Christ taught, and the Apostles delivered as so taught▪ there appears only, that the Council of Florence and Pope Benedict, did think it to be so, which may raise opposition to a disobedience, but not to an heresy. &c. So that unless We show that the Council of Florence and Pope Benedict determined conformably to Tradition; Mr. Blacklowes (that is Master White's) calling the doctrine and practice new, will not savour the least of heresy, &c. But foreseeing the strange consequences of this Doctrine, he therefore Adds, This puts all to a loss; for how shall it be known, that Councils and Consistories apply themselves aright? Easily (says he) by examining Tradition of what you have seen and heard. This is the common light, and plain way promised, to keep even fools from straying from Christ's Doctrine. Thus he.  
Now Sir this Exterminating Doctrine was learned in Master White's School, where it is but too too frequent. And first, as to the infallibility of the Pope, without which no submission, as to Faith, can take place. Master White 
* Sonus Buccinae, the Title of one of Mr. White's Books.  (now being constituted by God a speculator) proclaims against it with sound of trumpet, and tells us, That to maintain the Pope to be infallible, is Heretical. Son. Bu●. and Tabulae Suffragiales, tab. 19 nay Archiheretical, tab. 20. nay the most Horrid of all sins, the sin of sins; and for fear we should want Examples, worse than violating sacred virgins on Altars; then treading the ever B. Sacrament of Christ's body, under foot; Or bringing the Turk or Antichrist, into the Christian Dominions. Son. Buc. tract. 2.§. 22. Tab. Suff. tab. 21. And having thus rid his hands of the Pope, he proceeds against the infallibility of the Councils, in his Tab. Suff. tab. 22. This being his signal Doctrine. Non est impossibile, &c. It is not impossible that the Pope or Council should attempt to establish that, (as now of Faith, which was some time before not of Faith) and by that very attempt fall into an error, and even promulgate that error, &c. And further he tells us, As to a certain prophetic inspiration immediately and miraculously, enlightening the Council or Pope, if constantly and by the ordinary Law of God it be asserted to be required; it is altogether fabulous, and asserted without any solid ground. Thus he. Upon these grounds (I say) did this good proficient in this his Master's School, endeavour to sustain your otherways ruinous fabric of Purgatory; for in truth there is no other means left to support it, but by the destruction of all the Authority of both Popes and Councils to deliver us our holy Faith.  
And now I desire my Reader to consider, (for his just and full satisfaction of the design of this School) that if these grounds be once admitted, Christian Faith, (which they now combat,) is a mere mockery. For if after all the Canons of Councils, all the Anathmaes pronounced against any Opinion, (the very Anathema itself carrying with it, and being an exercise of that power, invested in the Church to oblige us to submission and belief,) it still remains to be shown, that the Pope or Council determined conformably to Tradition, or else Master White's styling the doctrine and profession new, will not savour the least of heresy; or that it is not impossible, a Council may err, and promulgate an error, we are at an irrecoverable loss: For no Catholic claims any other assurance of his Faith, then upon this firm foundation, that our holy Mother the Church, is his infallible Directress. That the Councils her mouth are the unerring Deliveres of Truth. Which if it stand no firm absolutely, but upon a supposition of a due application (it being impossible we should have any higher or more authentic proof, of this supposition, than the Council itself) there is no security, no assurance left of any thing delivered by them.  
Not so (says he) We may easily know, when Councils and Consistories apply themselves aright, by examining tradition, of what we have seen and heard. And shall I a private an illiterate Christian (not yet acquainted with these solid and clear-sighted Persons) recall all the decrees of Councils to a new examine? is there still a higher Court, to which I may and aught to appeal, from their sentence, as to a superior judge and Umpire over them? shall I take this liberty upon me, to censure their Proceeds, to admit, to reject their definitions, as my weakness shall find them consonant to, or dissonant from, what I have seen and heard? and if they were to receive their approbation from this Court: How can I (unless a senseless pride blind me) hope, that my industry in the search, my ability to find, shall not only equalise, but even exceed that of five hundred, perhaps a thousand Bishops and Prelates, and the scrutiny of numberless Divines, assisting them in this Inquest? And even to ease us of this solicitude, you see what exact care is taken, in these proceeds. Pope Benedict here tells you of the holy Church, that she teaches nothing rashly, brings in nothing unwarily, introduces nothing in faith unadvisedly. And hence it is that all such sacred decisions are still ushered in, with some such expressions as these. After an humble invocation of the holy Ghost. After a careful examination of the matter. After a dilige●● deliberation with our brethren, &c.  
But if all this solicitude in truth, signify nothing, if we must not acquiesce here, but re-examine all in a higher tribunal; i● not this the utter Extermination of all that authority we hitherto have believed the Church is furnished with, to deliver us our holy Faith? Is not this to resolve finally (en dernier resort,) our Creed into our own breasts, to make every idle head competent Judge of Popes, Councils, Consistories, All; And them Judges of just nothing? wherein do those loose bands of disagreeing Protestants, all disagree from us, and all agree against us, but in this that we acquiesce and submit to the holy Church, as the faithful keeper and dispenser of our Faith, and Tradition; and so submit, that from her sentence we admit no Appeal, against her decrees, we admit no Contradiction, whilst they by a supereminent pride, assume to themselves a power to judge this Pillar of Truth, and resolve All into their own capritios, private reason, spirit, fancies, pride, and nothing. And yet I pray you consider whether by this appealing from the Church to Tradition; what we have seen and heard: we are not sunk into a deeper sink of error, of independency, than they? for they appeal to Scripture, which (though irrationally) they accept as Canonical; they admit their Translations as authentic, and contest the sense only with the Church, whilst this Doctrine affords us a far more full and ample reserve to evacuate all Faith at our pleasures: since it is still in our power, and we competent Judges, what is Tradition; what not: where the Council proceeded with due Application upon the depositum of Faith, where upon the uncertain wavering opinions of Schoolmen, or pretended assistance of the Holy Ghost: which extends to Creeds, catechisms, Definitions, yea, the very Canon of Scriptures, and indeed All that any way belongs to Christian Religion.  
Nor will it avail, if this Gentleman, should tell me, that I do him wrong to rank his Doctrine with that of the Protestants, or indeed hold it worse than theirs, for the Protestants down right tell us the Church hath erred de fact● in these & these Points in particular. He and Master White more modestly and shily mince the matter, and teach us that possibly only, or not impossibly, the Council may err, and promulgate an error. And perhaps he will say that these inconveniencies are saved, by this his succeeding Doctrine in the same place. Tab. 22. For there having delivered this his Doctrine against the infallibility of Councils, he presently adds: But it is impossible that such an error (thus promulged by the Council) should pass into an established Doctrine of the Church, and be accepted as a Doctrine delivered by the Fathers, and preached by Christ.  
For as to the first, it will presently appear even in this our question, that if their new model of Purgatory be subsistent, not only possibly, or not impossibly, but de facto, the Florentin Council and Church hath erred in this particular. And since to say, even not impossibly the Council may err, the foundation of all assurance is now pulled up; I know not but this Doctrine is as high, and higher independency than theirs: And as to those words of Master White's. I answer, that they notwithstanding, it is still in his power by his former Doctrine (that it is not impossible the Council may err, and promulgate an error) to evacuate all the Canons of all the Councils at his pleasures; for however the Authority of the Council now stands engaged in the definition of any Doctrine: however the Decree is now published to the whole world, however the Church accept of the Decree, however all Catholics submit to the Decree, yet it remains still in his power to say, It never passed into an established Doctrine of the Church, whilst he, or his clear-sighted Scholars intend to shake it. And how far this his reserve of an established Doctrine, delivered by Fathers, and preached by Christ, extends, will sufficiently appear in his very attempt of the Faith of the Church in our Question of Purgatory. (For I have reason to believe, he had a special regard to his beloved Purgatory, when he renounced thus the Authority of Councils.) The consciences of all the illiterate Catholics bear witness, that the delivery of Souls from Purgatory, is now their received Faith, from their present Pastors and Teachers; no Divine but knows, that for Three hundred years and upwards, ever since the promulgation of Pope Benedict his Bull, no Orthodox Writer but submits to his Decree as unquestionable: Master White himself tells us, That St. Gregory the great was the first Founder of that Faith (we now fight for) a thousand years ago, pursued and sustained by the numberless number of incomparably eminent Doctors and Saints. In sum, if there be any Article of our Faith witnessed, any established, it is this: not any one carrying after it a more ample continued practice, not any one testified by so many Foundations, Prayers, Masses, alms, &c. as this. And yet this is no established Doctrine of the Church: It is not a Truth delivered by Fathers, as preached by Christ. And therefore he being overwhelmed with the consent of the whole Church for a thousand years, appeals with the Protestants to the Primitive Ages immediate to Christ; their plea and his being just the same, differing only in this, that they say, the substance of Purgatory is not the established Doctrine of the Church as delivered by Fathers, preached by Christ: He, that the delivery of Souls from thence, is not even yet established.  
Sect. 18. This Doctrine than is not the way (as our ingenious Scholar says) to keep fools from straying, but the way to make fools stray, and supposes a high folly in him who accepts it; who leaves the received Doctrine of the holy Church, to gadd after new models of a modern Divine. But the way to keep both fools and wise men from straying, is that which all the wise men in the world have hitherto followed, to acquiesce, to submit, to the Church, the Pillar of Truth, without further dispute or reserve, without further examination of her Decrees, by what we have seen and heard. We know assuredly, that he shall never have God his Father in Heaven, who hath not the Church his Mother on Earth.  
And how injurious would he show himself (says the pious Emperor Marcianus) to the most Reverend Synod, 
In Edic. consir. Conc. C●lc. act. 3.  who should attempt to question anew, and publicly dispute and controvert such points as are once judged and rightly determined. For who will grant (says Pegna) more authority to the Opinions of single persons disputing of Faith, according to their own Fancy, then to the definitions of Councils lawfully called and congregated, where the father's hearts are governed by the Holy Ghosts dictamen. 'tis already excellently well decreed, for many Reasons, That things once defined should be no more called in question. For if such Doctrines as are thus constituted and decreed, should be again brought under doubt and disputation; surely no judgement or Sanction would remain firm and strong against any errors what soever: every established Truth and Definition of the Church being troubled afresh with the same Furies. 
G●l. Pap. 1. ad Ep. Dar. miratisumus. Grat. cau. 24. q. 1. C. majores.  Thus Gelasius the First related by Gratian. By which my Reader will observe, how far a different road, that ancient piety of Christians, walked in, to Heaven, than what is now chalked out to us, by this School armed against the Authority of Popes and Councils.  
Sect. 19 But before I leave this Point, I will mind my Reader, That if it were (as he supposes it) lawful, for every man to call the Decrees of Popes and Councils to a new trial by this Touchstone of Tradition, by asking his very Question, What we have seen and heard? my Adversary hath lost his cause. For to this Question, being proposed in our present controversy of Purgatory, what can we with truth answer; but that we have seen innumerable Masses, Dirges, Alms, & c? and that we have constantly heard, that souls are delivered out of Purgatory by these powerful helps, before the Day of judgement? And what can we with truth answer; but that we have hitherto believed this; and if we are still ourselves, and are not so inconstant as to be carried away wi●h the wind of a new Doctrine, we do believe it, and shall continue to believe it. And for the proof of this Assertion, I appeal safely even to the Consciences of those few Proselytes this new Master, Master White, hath gained: Whether till of late this new system of Purgatory came to light, they ever entertained the least doubt of it? Whether it were not their full persuasion? A Doctrine which they believed to have been delivered with as firm and constant an Authority, as any other whatsoever? Whether ever they divided this, from the rest of their Faith, and allowed it a less degree of assurance only, as of Opinion? Nor will it avail my Adversary to say, That it was indeed his full persuasion, bu● not his belief; he never understood it, (though delivered to him from his present Pastors) as the Faith of the Church, but only as the generally received Opinion of Divines: and that in truth he never ranked it among the Articles of his Creed, but in a lower form, of I know not what consent of Schoolmen. For the Experience of all Mankind will refute this falsehood. And confident I am, if a long persuasion of his now received Doctrine hath not effaced the memory of his past disposition of soul, his own conscience bears witness against him. For as to the whole Universality of Catholics, they still assert and sustain this Faith; they hear not of this novelty without horror. And for that handful of persons who are (thanks be to God) not one in a million, who have of late embraced the contrary: let them (for it highly concerns them) duly examine their consciences, Whether the private esteem of their Master, Master White, the author of this Doctrine; the comfortable new apprehensions he introduces, in lieu of that great terror and fear they before were in, of the sufferings of that state: the easing their Consciences from the incumbent care of assisting their departed friend●, (for all this is immediately wrought by an acceptance of this Position) hath not wrought upon their inconstancy to abandon the Tents of the Church, and to list themselves in this new Squadron, to impugn their pious Mother: to forsake a formerly received belief, now to adhere to a new Doctrine, which certainly at the first proposal checked their former persuasion, the holy Faith planted in their Souls. Nor▪ hath the contrary Assertion any thing but a bold confidence to warrant it; for we know, we feel, we experience in ourselves this belief. We do believe the Councils can not misguide us. We do believe the delivery of Souls, before the Day of judgement. This is our Faith as firm as a Rock, not to be shaken by all the Sophistry of the world. If it were possible (as certainly it is not possible) that it could be evidenced that our faith of both these is erroneous: yet certainly it could never carry any f●ce of probability, that we have not hitherto, or even yet do not believe them; every man being furnished within his own breast, with an irrefragable witness, stronger than all the wit and logic of the world. The Protestants face us down that we make Idols of ●●ictures, against our own souls and knowledge: What impudence is this? And shall this new School have the confidence, against all men's experience, thus to give the lie to the Consciences of the whole Christian world? So that I hope my Reader rests satisfied, that even this Cour● (to which he appeals) hath given sentence against him, even by this Question, what we have seen and heard.  
And how happily hath this our great Master, Master White Arraigned himself (as the first Author of our new Purgatory, or any other the first Bro●cher of a new Doctrine) under the person of Luther. Sonus Buccinae Tract. 1.§. eight. before the Tribunal of his Bishop, or a Nuntius of the Apostolic See. That his own condemnation might be the more solemn, and the sentence pronounced against himself conceived in his own words: Thus than he makes Luther's, and his own Process; And let him be asked (Says he) of the Doctrine of which he stands suspected (and much more if now he hath sustained in Print) whether he believes (this his new Doctrine of Purgatory) to be that doctrine which this present Age he now lives in, received from their Fathers, of the immediate foregoing Age? Whether he received it in his childhood, when he was first instructed in Christian belief, and which, till he now became a Doctor, he followed? And let him answer for himself (for what other answer can he make) then that (this his new broached Purgatory) is not that doctrine he thus was taught, whilst he was yet a Child: But that it is better Doctrine than the former, which he himself hath now evinced out of sacred Monuments: Heathen Poets, out of the Bowels and Principles of Nature, by Demonstration, And that the contrary Doctrine to which he had been bred, took its rise only from ignorance of the nature of separated substances. And let the faithful people (says he) encompass the Tribunal, now educated in this faith, that the Authority of things which 〈◊〉 stand bound to believe, descends, handel down from Christ our B. Saviour, and is otherwise, even till this Age: Will they n● cry out upon him as an innovator, a profane Person, an heretic: will they not proclaim and invoque to Prisons, Fire, with him; to rid such a plague out of the world? And he pursues.  
But let the people be silent, and let the judge ●erge him. And do you not know, Sir, this new Doctrine fights against the known Laws of your Country? that such an Author as you are first thrust out of the sacred Communion of the faithful, should expiate or pay for this his presumption with death? Do you not know that you now fight against the Fathers and Monuments of Antiquity? that you combat an immemorable custom? that you now impugn that reverence due to our most dear Parents; by whom above all things else, the contrary Doctrine (of Purgatory) is recommended to us as most profitable both for soul and body? And since it can not with any face be denied, but that he knows he contends against all these: Let the judge further urge him. From whence Sir can you hope to draw any Argument of that evidence, which may enforce us and other prudent men to follow this novelty with an obdurate soul? And let him answer that out of the Scriptures. And the judge reply; and do not you know, that wilfully you inhere to holy Scriptures? Do you not know that words, do not signify naturally, but by institution? And therefore the construction of words is sub●ect to such variety, that it is impossible to pick out any sense demonstratively, at least any one expressly repugnant to the Doctrine of so many wise men, who all of them endeavour the understanding of those sacred Texts as well as you. Or can you pretend Christian Faith is directed by the ●ables of Heathen Poets, or that you now can demonstratively show out of the Principles of reason, that to be false, which we all have with unavoidable Authority, hitherto believed to be true; or that you now have attained to such a clear understanding of the nature of separated souls, that all the learning of mankind before you, could not reach that, which now you pretend to have demonstratively and scientifically proved? Is it not evident (says he) that this large-wide mouthed gaping promiser will produce nothing worthy the hearing, but must needs b● esteemed as a mere frantic and mad person? as he who Vaunts, he will do that, which all learned men know is impossible, and the very unlearned see is improbable. And further he pursues; let the same, or another Writer, (says he) being now unmindful of his own weakness, imagine to himself, that either by his own reason, or explication of Scriptures, he hath now found out that which all former ages were ignorant of (to wit; that now in the third age or man's estate of the Church, we shall be directed by faith no longer 〈…〉 for the future by his demonstrations, which is the Position of this our Master, as we shall presently see.) And that this truth was left by God to him, to be revealed and manifested to the Church: Of which Position the vulgar Christians, as a sluggish cattle not at all given to speculation know nothing, and so he contemns them; he laughs at the doctors, he styles the Saints liars, because men: but that he himself is the first to whom God hath made known so great a mystery. But though he be a most arrogant person, let him weigh with him, and consider: Though I have hitherto contemplated this sublime and happy truth: But when I come to propose this Doctrine to others, they will presently object, and ask whether Christian Faith hath any other ground of its security then a continued succession through all ages to our present time? Do you Sir promise this new light, of science, of Demonstration? If I deny it, will they not presently hiss me out? Will they not cry out to the faggot with me? And shall we believe that in such a disposition of the faithful people, that (such an innovator) will dare to print or publish his novelty▪ or that he shall hope to find either buyers of his Book, or followers of his Doctrine, Thus he. And thus Sir, your great Master pleads the cause, and arraigns himself, and all the Proselytes of his new Purgatory, thus he thunders and lightens, and I think home to our purpose, for the consciences of all the faithful bear witness against it, the unlearned know it is improbable, and the learned see it is impossible.  
Having said this to the ingenuous Gentleman, the Author of that Letter, who is a very able proficient in this new School. I hope he will pardon me, if I make his Letter public without his name: I hope these short reflections on his and his Master's grounds, without which he acknowledges this Purgatory can not be sustained, will prove an effectual admonition to him, both to see and repent, that he hath entered himself a Scholar into this dangerous School, and therefore out of hand to withdraw his name.  
Sect. 20. And now Sir I hope this better proficients judgement will be of some weight, since he is your School-fellow. I think an unprejudiced understanding will be convinced, by that evidence I have already brought: the undoubted intention of the Pope was, to deliver us our holy Faith, in all the several conditions of souls, which depart this mortal life, either in the state of grace, or out of it; either which need, or need not any Purgation in the next life, and for the Council, besides the strength of words of the Decree, the very Process of it, the several Doctrines of the Latin and Greek Churches in order to this Decree, will evince that their intentions reach as home, to our purpose, as their words. But because the Reverend Esteem of ●●ur new Master, and of those solid, and clear-sighted persons stop your ears against the voice of the Church: Let us try that music which certainly would cure you of this Tarantula. What if we could obtain your new Master to plead on the behalf of that Faith we now maintain? this certainly would prevail: Let us attempt it then; if you are not as yet so good a proficient in your new School, that you are ready to believe, the Council erred in this particular question of Purgatory: I doubt not to conclude you out of your Masters own grounds. Master White then lays you down this fundamental Doctrine. The Church (Says he) in her definitions of Faith proceeds only on tradition: and declares to us, that Depositum of Faith, which was handed down from Christ, and his Apostles, by an innumerable number of Fathers and Pastors, to their numberless children and flock, through age to age, even to any one detèrminate moment. When then any controversy is to be decided, and a Council is summoned to declare our Faith; what course is then taken? surely no other than this. The Fathers there gathered, lay down that Faith thus handed down to them, which they received from their precedent teachers, and was commended to them to deliver to posteri●y, as a sacred treasure not to be violated, since it is their light, their guide in their way to Heaven. This Doctrine presupposed; let it not be denied, but the Florentin Council proceeded in that very way he hath chalked out for them, in our present question, and my work is done. Let us take a view of the Council. Both the Greek and Latin Fathers meet first at Ferrara, afterwards at Florence; their business there is to declare the Faith of the Church, concerning the state of souls which depart this life; and in particular, concerning the Souls which are detained in Purgatory: both sides lay down their hitherto received Faith, in order to a decision. Let us see how happily they agree with this new moulded Purgatory. And first as to the Latins.  
They ●elieve a Purgatory Fire directly against Master White, who pretends to demonstrate, that no material agent can work upon the soul in its state of separation; they believe that souls guilty of venial impurities, are purged by this fire, directly against Master White who holds; there is no purging of the soul in the state of separation, neither by fire, nor not by fire; for this is reserved to the reunion, when her now torment, her irregular affections shall be changed. They believe that souls there detained, by this fire together with the help of the Church, the Prayers of the Priests, Masses, alms, &c. are Expiated. directly against Master White, in the point in Question, both as to the indivisible duration of the state, he pretends to demonstrate, and the unchangeableness of it, and the continuation of it till the day of judgement. Being thus unfortunate with the Latins, who must needs have thrust this new School out of their Communion; let us see what favour it would find with the Greeks. These than profess this belief: That souls there, are detained in a darksome place. Directly against Master White, who holds that souls in the state of separation do not only abstract from place, but comprehend, and are in some manner governors, of all place: they believe souls are expiated and freed, directly against Master White, who holds there is no expiating and freeing of souls, but at reunion with their bodies; they believe souls are freed by the Prayers and Sacrifices of Priests, alms, &c. directly against Master White, in all the ways before mentioned, both as to his indivisible measure, or duration of souls, the unchangeableness of their state, and the continuation of it, till the day of judgement. And most especially both sides unanimously agree against him, in asserting the efficacy of Prayers, and Sacrifices of the Priests, for the dead; for in his new systeme (as shall be evidenced hereafter) these endeavours advantage not the souls any thing at all.  
What wonder then, if out of both the Greek and Latin Professions, thus directly opposite to him, should issue out a Decree directly destructive of this his machine: or whilst neither part would admit him into their Communion; they should conspire to destroy his error. The sacred Council approving: We define (say they) that the souls of them, who after baptism received, have contracted no blemish of sin, as also those souls, who after they have contracted the blemish of sin, are purged either in their bodies, or being unclothed of their said bodies, are presently received into heaven. What wonders is it, we should have a purging of souls unclothed of their bodies, and a p●esent Translation into Heaven, in which both sides agreed against him, destructive of all this new Doctrine? And truly what to answer to this evidence but by those other grounds, that the Council did not proceed with due Application, and so erred; I cannot imagine. And now I think I have fulfilled my promise to my Reader, that either this new model of Purgatory cannot subsist, or else the Council, in our very point in question, hath not only possibly, or not impossibly, but de facto proceeded to an erroneous definition; de facto by this attempt hath fallen into an error, and de facto published it to the World. And the Church which hath constantly embraced this Faith, hath de facto erred as well as it.  
And now I hope your peremptory When, hath received its answer, your so many times reiterated question. When is this purgation perfected, comp●eated, ended? Take the Pope's answer (since I hope you are not so good a proficient as to detest and abominate his authority, to teach you faith,) before the resumption of their bodies, and the general day of judgement: Let the Council satisfy you, (if you are not poisoned with that detestable Doctrine that it may err too, as well as the Pope) being purged, even unclothed of their bodies, presently. Agree and reunite yourself to the Catholic Church, and be refractory no longer upon the itch of novelties, of seeming wiser than all the Christian World ever was before you.  
Sect. 21. But still you bite the Bridle; these words so directly opposite to your error, are in these sacred decisions: there they are, and there they must remain, maugre the Gates of Hell which shall never prevail against this Faith; and when you have turned yourself into all your postures, you appear with this pitiful evasion; these words are ●here indeed, but (say you, pag. 19 20. &c.) they reach not home to our point: The Popes ante reassumptionem, &c. before the reunion, depends on the precedent words; when after death they shall be purged, and after the aforesaid purgation, which words also should have stalked in great Letters; This purgation is indeed supposed, but no way defined: and for the Councils, Presently, it also depends on the foregoing words; being purged, unclothed, &c. which presupposes a purgation held by some divines, in the state of separation, but no way Decrees it; and since the question was not then of the truth of this supposition, (as now it is,) but that then it was admittted without more ado; you grant us, that in that supposition those words passed into the Pope and Councils Decrees: The Pope indeed was of the opinion, that the purgation ●f souls might be completed in the state of separation; but what does that concern you: You lawfully dissent from his Opinion if you find reason, but not from his Faith: where he opin●s, you follow him as far as his reason leads; but where he defines you submit.  
Now Sir as to this, I wondered at your last word submit, for I understand not you, if you understand your Master. We are here in a business of Faith, and certainly you pass a very handsome compliment upon the Pope, when you tell him you submit to his definitions: If this be real, (since your submission in faith can not be grounded but upon the supposition that he is infallible;) your Master will instantly discard you out of the School: For an heretic an arch-heretic; for an introducer of Antichrist into Christendom: This censure he hath fixed on this Doctrine, as I have told you before.  
But as to your plea, though (to use your own Phrase) it is incomparably false, as is before evinced; nor can it according to your Masters own grounds take place in the Council, where they proceed upon the depositum of Faith: Yet to give you that satisfaction, we will join issue in this your subtlety, as if your plea were allowable. And in truth, when you say that they proceeded on this as a supposition only, your moderate Reader will much blame the boldness of this attempt, because it will leave very ill consequences behind it; and besides he will tell you, that you had a very great disesteem both for the Pope● and Council: and that you fancied them to be admirably ridiculous Persons▪ who should proceed to definitions of Faith, to declar● us Articles of our belief, which regulate so much practis●, on suppositions, not only false but impossible. The whole Christian World was in labour about the state of souls in Purgatory, the East and Western Churches meet, the diligent scru●iny of Divines make a search into all Libraries, Papers, Scrowls: and after all these throws, the issue is, n●nsensical definitions upon not only ridiculous and false, but impossible suppositions. If they had troubled their heads, to tell us that when the Sky falls, we shall catch Larks: it had been tolerable; the supposition had been foolish, not impossible: But to tell us, and make ●uch a putther to tell us, when you remaining yet what you are, shall become an Angel? what then shall happen: when indeed nothing shall happen, or any thing may happen, is to render the supreme Pastor of the Church, the sacred Assemblies of ●h● shepherds of our souls a laughing stock to children. And yet this is our very case according to you; for upon this bare and impossible supposition; that the purgation of separated souls might be completed before reu●ion, issued this impossible Doctrine, that they were presently, and before the day of judgement received into heaven. And if you had but weighed those very Examples you use (pag. 20. 21.) you would have observed this. What sense will this bear? A Prisoner when acquitted by Proclamation, becomes a freeman: or Fire applied to combustible matter presently burns; if it be absolutely impossible the Prisoner should ever be acquitted by Proclamation, or that fire should ever be applied to combustible matter? what practice can we regulate by such Positions? and yet yourself had a ●winkling light of it p. 21. for having asked your friend, when you should see him in the Coantry? You complain of his canting answer, when he tells you, as soon as he comes down, he will visit you, since (as you say) it was the confidence of this, which made you inquire the other We must be confident then of the supposition, or else what is drawn out of it, is nothing. If it were impossible, your time should ever be out, under this your new Master, your setting up a new School for yourself, would signify nothing, If it be impossible That you should ever hav● performed your previous exercises, your presently proceeding doctor would be out of doors. So ●hat without being an Oedipus, if the supposition (as you will needs have it) that Souls may be purged unclothed of their Bodies, be impossible, the definitions both of the ●ope and council are more sillily ridiculous, than any Fable in Aesop or Ovid, for in these there is still some moral or physical Mystery couched for our Instruction, in them nothing at all.  
But how do you parallel pag 22, 23. your Adversaries proceed, in obscuring some words in an obscure Letter, or render it worse, then if he should set in Cpaital Letters, Christ is not risen from the dead, and our preaching is vain, in lieu of these words of St. Paul: If Christ is not risen from the dead: Then our preaching is vain, the cases being so far different: for here St. Paul out of one absurdity which his adversary admitted, deduces an other absurdity, and presses it against him. And I pray you, when you write again, tell us, Whether the council and Pope Dispute here only, and Define nothing, or whether they argue only as St. Paul did: If Souls be purged, unclothed of their Bodies, they presently are received into Heaven before judgement: both which according to you, are impossible. And yet, Sir, I applaud your conceit as pretty, to possess your Reader, that the Pope and council does not only not Define against you, but indeed Define nothing at all, and only dispute against your Adversary, pressing out of one impossibility, which he admits, an other which follows it.  
But you tell us, p. 28. and that very truly, that among the Divines in the Schools, many times such impossible suppositions are sta●ed, to clear a point in question. And yet you are somewhat unfortunate in your examples; for in this example you bring, If Judas had repented heartily, God had been merciful to him: This is so far from being a Question, that no Christian can hold the negative. And for your other, If there had been no Trinity, there had been no Incarnation. The supposition indeed is impossible: but I would willingly know, what Divine Disputes it: Since it is impossible, we can have any light; that in case there should be but one Person in God, he would not have taken human Nature upon him. But though your questions be indisputable, others upon impossible suppo●itions are: where the question clears a formality which depends not on the impossibility of the supposition, (fo● so it would be nothing) but might be proposed in possible terms, though not so justly home to our understandings. As for example, the Divines dispute, Whether if the holy Ghost did not proceed from the Son, he would be distinguished from the Son? which question is no way impertinent: it bearing this sense in other words, Whether the procession of the holy Ghost from the Son, be the precise reason of the distinction between those two Persons? And so for our better comprehension of this nicety, is stated in that impossible supposition. But though this and the like nice subtleties may be●it metaphysical Schoolmen, yet with reasou you were shy, and therefore tell us, p. 28. However it may suit with the gravity of the Supreme Pastors Decrees, to proceed on such metaphysical nicityes: whilst in truth, without these mealy mouthed excuses you should have plainly told us, That both the Pope and council proceeded on such quiddities, however it beseemed, or misbeseemed their Gravities, or else you tell us nothing as to your purpose of building these Definitions upon impossible suppositions: much less will it be to our purpose to tell us, That perfect Charity brings an immediate Heaven; which is not ours; nor the Pope's Question, ●in which he was, as you would persuade us, to ennmerate all possible and imaginary Cases: And yet you would possess your Reader, as if those sacred Assemblies, who are to deliver the World that Faith which is to regulate the practice of all and every Christian, should proceed only on these niceties and formalities of schoolmen: For you insinuate, p. 29. that the Pope spoke only to them: as if we were bound to believe in our Metaphysical Disputes in the Schools, whatsoever our practice be out of them. And yet all our practice of Devotions for the Dead, stands on the firmness of this Doctrine: which if built on an impossible supposition, these formalities can regulate just nothing. So that the Objection you made to yourself, still remains in full force: That this is but an evasion, which gratis, and without any ground you make use of, to evade an otherwise unavoidable Authority. I can not then but lament the misfortune of that Age, that this School was not then opened, or harkened unto; that you yourself were not called to counsel in this business: it would have saved both the Pope, and Councils credit; you had quickly taught them what Suppositions to make; what decisions to build on them, and much more effectually; one Thomas the Englishman, appearing from the East of the Trinobants, had put a stop to this Torrent.  
My Reader himself will easily observe, what a wide gate is laid open by this Sphistry, to evacuate the rest of that Bull, nay, the most of our holy Faith, and Doctrine of manners. Wha● if another Trinobant should rise and assert, That it is not possible any souls of just men can pass out of this life, without need to be purged in the next: What could this Bull avail against him, though he should accept it? What can this definition, That such souls pass immediately to Heaven, be of force against him, whom my Adversary hath furnished with this ready Answer: It depends on a false supposition● the Opinion, not the Faith, of the Pope. What if an other should sustain, That it is not possible any soul should leave this life in mortal sin: what could he be concerned in this Decree: That such descend immediately to Hell: whilst to him this Doctrine is built, on a false supposition, the Opinion, not the Faith of the Pope. And in our other belief, what if a new Imp of Hell should arise, and admit only a metaphorical, and not a real Son in divinis: How could this Blasphemy be repressed by Consubstantialem Patri, in the sacred Nicene Creed, whilst he is ready furnished with his Answer; This depends on this false supposition, That ●here is a real Son, which I deny. And in our Doctrine of Manners, what if the same miscreant should say, That a moderate affection to a Concubine, is a less crime than ●n immoderate love to a Wife, as less entangling our souls and hindering their pursuit of the Divine Love: what could the contrary Faith of all the Christian world, or the Doctrine of Christ, saying, If thou wilt enter into life, keep the Commandments, avail against him, who hath his Answer ready, That this Faith and Doctrine depends on this supposition, That God hath forbidden the one, and not the other; whilst in truth, God hath neither commanded, nor forbidden any thing at all.  
Sect. 22. And now having answered this, I know not any thing else, that carries any appearance of strength in your Book: So that I might fairly take leave of this Subject: But I will not be a Niggard to my Reader, I design to give him a clearer view of your School, this will serve as an Introduction to those further discoveries I design for the future. And as to our present business of Purgatory; My Reader may perhaps have met this new Model, sustained in English: he hath perhaps heard, that the Faith we here fight for, is but a late device brought into the Church by St. Gregory the Great, the glorious Apostle of our now unhappy Nation, pursued by Venerable Bede, Odilo, and a long Catalogue of eminent. Saints and Doctors, since that time, and so took its rise and continued support, by pi●us, but sillily credulous Monks: for all those Lights of the Church are most severely whipped for their foolish credulity of Dreams, fancies, Melancholy apprehensions, and nothings. And besides, because it is provoked (after the mode of our late castaways in Faith) to the primitive Ages immediate to Christ: I will (for my Readers just satisfaction) give him two or three of the most eminently learned Fathers of those Ages, to which they appeal, and the rather because it will appear how far different their sentiments were, both as to the Substance of those sufferings, as well as to the Co●tinuation of them, from those of this modern School. Let Great St. Augustine stand in the Front. We may not doubt (says he) but that the dead are helped by the Prayers of the holy Church, 
Aug. Ser. 32. de verb. Apostoli.  and by the wholesome Sacrifice, and by the alms, which are distributed for their souls, &c. For this is a Doctrine delivered by the Fathers, and observed by the whole Church. And afterwards; Now when works of Mercy are performed for their assistance; who doubts but that they help them, for whom prayers are not in vain offered up, to the Divine Majesty? &c. This place I choose to stand in the Front, because it strongly asserts the Essence of Purgatory derived by Tradition from the forefathers, and observed by the whole Church, and because it is so home to the relief, those souls receive by our Prayers and Alms. And now this great Father having told us, what he hath thus received as to the Substance, let him also tell us what he hath received as to their Sufferings there, and Continuation of them. Let no man say, 
Aug. Ser. 41. de S. S.  I care not how long I must tarry in the way, if at last I come to eternal life; let no one say so, (dear Brethren;) For surely, that Purgatory fire will be more severe than any punishment which can be felt or imagined in this world. And again: 
Hom. 16. de 50.  According to the greatness of the sin, shall be the length of the stay. And again: 
Serm. 41. de S. S.  We must so long remain in that Purgatory fire, until the aforesaid small sins (as it were Chips, Hay, Straw) are consumed.  
Let us add to him, Learned Origen, more ancient than St. Augustine; who though he afterwards erred, yet in all points stood clear, when he writ those Learned Commentaries I here cite. 
Hom. 14. in Levit.  The nature of the sin (says he) is like the matter which is consumed by the fire, which as the Apostle affirms, is built by sinners: who upon the Foundation of Christ, build Wood, Hay, Stubble: Whereby is plainly declared, That some sins are so light, as they may be compared to Stubble, to which if fire be applied, it can not stay long in it: Other sins are like Hay, which the fire also consumes without much difficulty; though it stays somewhat longer than in the Stubble: And other sins are compared to Wood, in which, according to the quality of the crimes, the fire finds a lasting and great substance to feed upon. Thus therefore each sin, according to its quality or quantity, is punished; but for how long time, 
lib. 8. in Ep. ad Rom. 11.  or how many Ages this purgation (which is by the punishm●nt of fire) shall endure; he alone knows, to whom the Father hath committed all judgement.  
Let's hear pious and learned S. Greg. Nyss. in that excellent disputation he had with h●s Sister Macrina. As they who purge Gold, (saves he) from its drossy mixture by the fire, do not only melt that which is adulterate, but must of necessity melt that also, which is pure, together with the counterfeit, bad, and corrupted matter; which corruption being consumed, the Gold remains purified: In like sort, it is also necessary, that whilst the naughtiness and corruption is consuming in the fire of Purgatory; the soul, which is united to this naughtiness and corruption, must continue in the fire until that adulterate, gross, impure, and corrupt matter, be wholly abolished and consumed, &c. Wherefore the torment and sorrow there suffered, is measured by the quantity of the Vitiosity (as he terms it) and naughtiness, which is found in each one of the sufferers. For it is not meet, that both of them, to wit, he who for a long time hath wallowed in forbidden evils, and he who hath fallen into certain mean offences, should be equally tormented and afflicted, by the purgation of his vi●ious custom, and habitude: but proportionably to the measure and quantity of the matter, shall that pain-bringing flame be enkindled, to continue for a longer or shorter space of time, according as it shall find fuel to nourish it. The Soul therefore that is clogged with a great inherent burden of matter, must necessarily suffer a great and longer enduring flame, which may waste that matter: But the soul to which that consuming fire is applied for a less space of time, the p●nishment doth remit, so much of its vehement and severe operation, by how much the subject hath a less measure of corruption, vitiosity, and naughtiness to be consumed.  
I hope, Sir, when you have perused and duly weighed the how long which rendered St. Augustine so solicitous, his length of the stay, in propottion to the greatness of the sin: the whose Analogy of Wood, Hay, Stubble, (in which St. Paul had before delivered this Doctrine of Purgatory) exactly answered by the time of their sufferings, in Origen: his how long time, how many Ages: The whole design of St. Greg. Nyssen in his discourse, his kindling the flame for a longer, or shorter time: his so many times repeated a great and longer enduring flame: his applied for a less space of time, &c. you will see those Ages to which you appeal, had far other apprehensions of Purgatory then are consistent with your new system; and perhaps a modest Christian Divine would have blushed to pronounce, That all these Apprehensions proceed but out of ignorance of the nature of separated Souls. De Med. Stat. dimen 17. And if He had had the least respect for Christian Religion, he would have sunk with shame, to appeal from all the Light of Christianity, to the ancient Fables and Fictions of Heathen Poets. How could those shameless words pass from his Pen; Much better then and more solidly than they, did the Poet Philosophyse in the sixth the Aeneads, where he fancied to have found his Purgatory, never admitted or thought of in Christ's School? Pardon me, Sir, if a zeal hath transported me; I can not endure the confidence of a Christian Writer, who should prefer a Fable of Virgil, before the consent of all Christianity, and that now in point of Faith, of Purgatory. It is to give an approbation to an infamous slander I have read in a modern Enemy of the Catholic Church: That she hath picked her Tenets out of the Poets, and now their Fables stand canonised in her Creed.  
But to the consent of these great Lights of the Church, let us add the public liturgy, the great conveyer of Tradition to us; let it give testimony to this Faith. We find the Priest at the Propitiatory Sacrifice for the Dead, pouring forth his Devotions in this manner.  
Dread judge! whose justice is severe,  
Their long black score of sin make clear,  
Ere the Accounting Day appear.  
What new construction shall we have of this Ante diem rationis, ere the accounting day: and everywhere Grant them rest eternal. Receive, O Lord, the Sacrifices and Prayers for those Souls we make a memory of this day make them pass from death to life. And more expressly in the Prayers and Post-communions. Grant, we beseech thee, O Lord, that the Soul of thy Servant being purged and discharged from his sins, by these now offered Sacrifices, may obtain mercy and Rest. What senseless Devotions are these whilst Separated Souls cannot be purged or discharged by any Sacrifice whatsoever, since that is reserved to the state of Reunion?  
Sect. 23. But to this cloud of witnesses, to all the Authority we can imagine in the Catholic Church, to the consent of all the Christian world, Fathers, Councils, Popes, to the Constant and Universal practice of all the faithful, not any Church, chapel, Altar, Oratory, but speaking it aloud, in their continual Prayers, Dirges, Masses, alms, Doales, &c. 
Master White's Name in his Instit. Sac.  What is opposed? but, THOMAS anglus E GENEROSA ALBIORVM IN ORIENTE trinobantum PROSAPIA oriundus. THOMAS THE ENGLISHMAN DESCENDED OF THE GENEROUS PROGENY OF THE ALBII (I think he Construes it White's) IN THE EAST OF THE TRINOBANTS: A● which in good modest English is, Thomas White of Essex. Together with the authority of the Heathen Poets. Not so (you willx say) we have not this Thomas The Englishman, with this frightful title: but with his Reason, with his Demonstration: with that indisolvable chain of necessary conclusions, pursued with Irrefragable evidence; through the most abstruse properties of Bodies, to the clear discovery of separated Substances, not only of Souls, now severed from that Clay, which before enclosed them: but of Angels, those clean, pure Spirits, which never had any allay of drossy matter. Dives Promissis: To be rich in Promises may accompany very poor men: would your performance were answerable, though much short of the full proportion. This, truly Sir, is a very handsome invitation to your School. But is this the only entertainment there? O no, we have an incomparably higher and nobler feast prepared for us. All this is but his peripatetics: the atchieument of Thomas the Englishman of the Albii of the East-Saxons. What shall we hope for in his Theology, now he hath gotten this much nobler Title? What is it for the now great Trinobant to understand Men and Angels? This towering soul flies much a higher pitch; by his Adamantine chain of Demonstrations, he soars up to the 
a See Institutiones Sacrae, in the beginning Ratio operis, where after a description of the Theology he delivers, Vide, &c. (saith he to the Reader) See what an execrable thing it is in such matters as these, after a proposition and a hope of Verity in them, to feed our hungry Souls with vain and lying trifles. Remember than thou art a man, born capable of truth, and that all these things are proposed to thee in a familiar language, that thou mightst understand and enjoy them. He who hopes this without Demonstration, goes about to delude himself and thee. They object the obscurity of Faith, and the inaccessible darkness of the Divinity to our Reason. But this hinders nothing; for such Demonstrations may be given of the Mysteries, as is given of God himself, &c. Courage then, and dare thou to expect in Theology the full satiety of thy understanding: Seek in it certainty, and the evidence of Science and Demonstration. And in the same Institut. Sac. 2 Volume. lib. 3. Lect. 2. And since Grace is so implanted in Nature, that they draw each other with connected Members, and interlaced links: it is not to be doubted, but most of the Mysteries of Faith, may be Demonstratively known; so that the Church now proceeding to the midday, they are to be Demonstrated.  inaccessible light of the Divinity, he leads us into the bosom of that incomprehensible essence, and there evidences by clear light, the 
b See ibid: Ratio operis. Theology is planted in nature, Faith is delivered to us, in human language. What more sublime things are disputed in Theology, than Father, Son, Generation, Spiration, Nature, Person? &c. And yet we were taught all these things by Nature and Reason, even before Christ. But if these things now be rendered evident, there will nothing at all remain obscure. See more fully in the same Book, lib. 2. where all these things are pretended to be demonstrated, by the Principles of natural Reason.  Eternal Generation of the Word, the Procession of the Holy-Ghost: There he inlightens us clearly to see, an Eternal Father, a coeternal Son, a substantial love, Generation, Processions, Nature, Persons, All: In sum whatever our astonished humble Faith, hath hitherto only accepted by Revelation. 
c See ibid. Ratio operis. A libertatis cavo sibil●t alter anguis: The other Snake hisses out of the den of Liberty. Where of these contingent Theological Truths, he largely promises demonstrations, and attempts is everywhere in his new Theology, where these mysteries are treated.  And yet which is more admirable than All this, and which never yet fell into any man's hopes or thoughts that it could be possible, even of those contingent verities, to which the Divine Will is free; and where neither part of the contradiction determinately, can have any necessary tye to the Cause (as certainly, all created truths are, for God to any thing besides God, can have no necessary connexion) he with his incomparable Chain, fixes even in such contingencies, this determinat part of the contradiction. And all this after our great Knight, his standard bearer, Sir Kenelm Digby 
d See ibid Ratio operis, Eadem Labyrintho, &c. In the same Labyrinth with Divinity, philosophy too, grew old. But Digby hath held forth his Torch: If now they despair of it, is vanished: Dare, now greater things; his footsteps will lead thee to the fortress of Theology, &c. What then dost thou fear? and trembling shunnest the Digbaean attempts? If the things thou learnest are false, reason itself will teach thee so, if they are true, the happy success will now provoke thee glad; if they are uncertain, dost thou lose any thing by seeking; set then the right foot forward, and gratefully hold on that path, trodden by other men's labours.  had now held forth his new Torch, to the hitherto darkened World.  
May Sir, this your great Master be happy in his glorious undertakings; may success attend and wait on his endeavours. Phaetont youthful attempt to drive the Sun, was nothing to this enterprise; and yet— magnis excidit ausis. Happy we who are reserved to this third age of the Church which is no more to walk by Faith, but by Science! Happy we that now live, when this new Sun appears from the East of the Trinobants, 
Exeg. on the Apocalypse. Sec. x●.  who gives the second Wing of knowledge, to the Woman, to the Church! but especially happy we to whom the acquaintance of this Miracle (for a Man I dare not style him, nor an Angel, since even to them, but by Revelation, these Mysteries are hid,) hath not been denied I May all other Doctrines be silenced, all other Schools shut up; they have hitherto led us in a cloud, in a submission of our understandings to obscure unseen verities, upon the Authority of God the Revealer: whilst he (tearing this veil of ignorance, which encumbered our understandings,) hath displayed with light and evidence, and placed All in the midday's Sun, whatsoever we have groped for hitherto, in the dark obscurity of Faith.  
Let us no more envy the happiness of those who conversed with our B. Saviour in Flesh, who heard that heavenly voice, who beheld that ravishing countenance, beautiful above the Sons of Men, who were eye-witnesses of those stupendious miracles he wrought, in confirmation of that Doctrine which he brought from the bosom of his Father. Let not an other brag, he received his Faith from the mouth of S. Peter, the Rock: of S. Paul, the Vessel of Election: of S. John the beloved of Jesus: but let all these worthily envy us, who now have a Docto●r, as far excelling all them, as Light excels Darkness: as Day, the Night: as Evidence, Obscurity itself. For alas! what did Peter, Paul, or John, or our B. Saviour himself? They laid down obscure Positions, abstruse hidden mysteries, and in confirmation of the truth of what they delivered wrought Miracles: which certainly enforce no Assent, but leave us to our former liberty: leave the Object itself, in the same obscurity it was before: For since they are neither its cause, nor effect, but purely extrinsical to it, they enlighten not at all the object in itself. What then was begotten in the souls of those holy Apostles and Disciples, who followed our B. Saviour by his Preaching? but a free, voluntary submission of their understandings, to those obscure truths he delivered upon the Authority only, of their heavenly Teacher. But our great Master promises a far other proceed: Not by an Attestation extrinsical to the Object, will he confirm those truths which he delivers to us, but out of the clear principles, and intime notions of the Objects, out of the very bowels of the Mysteries themselves, he will render all clear, evident and perspicuous; and ravish our souls (even whether ourselves will or no) into an Assent, not any more of an obscure, dark Faith: but of a clear, apparent Science, even to the 
a See Instit. Sac. Ratio operis. Expect that full Satiety or surfeit of thy Vaderstanding in Theology.  full content and satiety of our truth-thirsty understandings. Let him then possess the Chair; Let him be enthroned; Let Peter, Paul and John: nay, let our Master who came from heaven to teach us, give way; Let all other Doctors whatsoever, attend upo● his Triumph. Let the astonished captivated world, shutting henceforth their ears to all others, hear him Alone. Why should we trouble our heads any more with the Gospels, with Paul? We find no Satiety of our understanding, in their bare, naked Assertions. In the beginning was the Word, and the Word was with God, and God was the Word: What if ten thousand miracles were wrought, in confirmation of this Doctrine? my Soul ha●h not its full content: I still thirst after light, after evidence, which here is not to be found. Let us then, shutting our ears to these drily proposed Doctrines, hear great Trinobant, and Satiate and glut our understandings with this his evident, clear Demonstration. For thus what St. John obscurely had told us, he makes apparent: That there is unity and Plurality in God▪ 
Inst. Sac. lib. 2 Lect. 1.  without Repugnance. Since that God knows himself, and the thing defined being put, the definition is also to be put in him, (but to know is to be another thing, as another thing; and to be known is to be an other thing, as an other thing) the business is plainly ended: that God is in God as an other, in an other: and by consequence Aliety is truly and really, and as a predicat of God, found in God, and not only as a manner of predicating, or as it is in our understanding. Here is light, here is evidence able to ravish a soul; nay, Satiate and surfeit her, in the height of all her Thirst and longing after Truth.  
Sect. 24. In truth, Sir, a sober Reader, though he were in a melancholy mood, would be tempted to smile, at this Demonstration, (as you did pag. 11. at the word verbatim.) And yet that Passion would justly give way to his indignation against this Presumption. No Christian, but hath heard, That the Faith our B. Saviour taught Mankind, was to continue in his holy Spouse the Church on earth, till the consummation of the world, and his second coming to Judge. And can we cease to wonder, or indeed to conceive a just indignation, now to find a Thomas the Englishman, who after Forty or Fifty years' study, should tell us, That in truth we have all been mistaken: there is no such matter: But that in the Infancy and childhood of the Church, She was to walk indeed by Faith, but now, in the third Age, or man's estate, she is no more to be governed by Faith, 
Inst S. li. 3. lec. 2. & alibi.  but by Science, by Demonstration. In this very Third Age or man's estate of the Church, in which now we live, to begin undoubtedly from himself, (since he admits of no one Demonstration in any one former Schoolman; 
In the Letter of Vindication.  and himself promises thousands:) And all this made out of the most prodigious explication of the Apocalypse that ever saw light, as if it were a mere Poem, and a Stage-play: And peculiarly of that passage, That there were two wings of a great Eagle, given to the Woman, that she might fly into the desert: He understanding this Woman to be the Church, 
Exeg. on the Apocalypse, sect. xi.  these two Wings to be Faith and Science; Faith, which our B. Saviour gave her in his economy on Earth, by which she was to steer her course in her Nonage; But now She being come to man's estate, He himself gives her the other Wing of knowledge; for henceforth she is only to be directed by his Demonstrations. And with this new Wing, he now gives her, fairly she may walk, if she please, unless she be able to fly, as she hath hitherto done for Sixteen hundred years, with one Wing alone, since this Wing quite destroys the other, Evidence and Science being perfectly destructive of Obscurity and Faith.  
But it is worth my Readers pains to see this admirable conception of his fancied demonstrative Third Age of the Church, described at large in the same Book, Sect. 9 and elsewhere. In the tenth Chapter (says he) begins and is perfected, the Enarration of the Third Age of the Church, which because it is to be prosperous and blessed, and subject to few evils, therefore it is described only in general, &c. The Reason of this is, for since Grace prefects Nature, and since in rational nature there are three degrees, or species of knowledge, by which successively the soul receives increase, to wit Faith, which governs Children: Opinion, which steers young men as yet unexperienced and unskilful: And lastly, Science which directs men now perfect: It is necessary that in the Church, Nature ascend by the self same degrees. Till Constantins time (the first Christian Emperor) Faith alone took place: From Constantin till our age, heretics, were combated by Rhetorical and Logical dissertations, which because by little and little, is fitted to conduct men to Evidence, the immediate succeeding Age of the Church is to be expected, in which Evidence succeeding, there will be no place for Heresies, but the Church shall flourish in most perfect Peace and Prosperity.  
And having thus adorned the scene, he brings himself down from Heaven, with these happy demonstrations in this manner. As in this Chapter (Says he) S. John teaches, describing unto us, A strong Angel; as fitting for man's estate: Descending from Heaven, from whence all good things are derived to us. Clothed with a cloud: That is with a celestial garment, as who brings heavenly things to us: not keeping himself aloof from us, but even approaching and coming near unto us: ●nd the Rainbow, which is the symbol of Divine Peace, hung over his Head And his Face was like the Sun: To wit, as he who came to communicate perfect light, to human kind: And his legs in strength and firmness, as Pillars: And in activity, as Fire: And he had in his Hand, an open Book, that is to be read and understood by All, And in which there was no obscurity or involution: And He put his right Foot on the sea; that is, he subjected turbulent spirits by force and Power: And His left Foot on the Land; that is, confirming and strengthening the humble and meeek: And he cried out with a loud voice, even like the roaring of a lion: Which apertains to the latitude of the Church, which is signified to be extended as far as his voice might be heard, &c. And the effect of his voice was, that the seven Thunders might speak their voices; that is, have their effects: which the Apostle is forbidden, to write for the reasons above delivered; nevertheless, he is commanded, to seal them in his memory, perhaps to be told to pious men in private, not publicly to be promulgated to the Church.  
But least this could not be so happily adapted to himself, and his long lasting third age of the Church, steered by his Demonstrative Religion: since presently the Text introduces this same Angel swearing. That time should be no more, and S. John is presently described to have devoured this open Book, which the Angel brought from heaven. Which might seem to regard the end of the World, when time shall be no more, but these circulations of the heavens shall receive their last end and Period: he tells us, that this Oath of the Angel, and this devouring of the Book, by S. John, belong to the preparation of the ensuing ruin of the World, and consummation of all things. And the Book though sweet to the taste, and hearing, yet was bitter in his stomach: And could not be contained, but forced him to preach the Doctrine of it, to others. Thus he:  
But it is a good divertisement to see how after this sublime conception had fallen into his head, how he hugs it, and pleases himself with the fancied happiness, of that state of the Church, which thus shall be steered by evidence, by his demonstrations: and how far he prefers it, before All whatsoever we have hitherto been acquainted with in Christianity, and even prophecies of our future happiness by it. 
a See Instit. Sac. Ratio operis. Sulcus quem duco, &c. The trench I now draw, hoped will serve to derive both truth, and certainty, in Theological matters.  All philosophy shall be new moulded, All Theology shall be refined, by his and his knight's Demonstrations. 
b See ibid. neque tamen sustinet haec aetas, &c. Nor does the present age sustain, that mention be made of demonstrations, or infallible decisions,; that theology may be esteemed a science knit together, and woven with the connexion of consequences, or that it be believed to stand on other foundations, than a mere habnab medley of waxen words, or a certain juggling temerity of babbling Crackers, without any sense or meaning; (under the surname of philosophy) on either side of the contradiction. What further mischief can we expect? or how long do we hinder Fire and Sword? and adore this Idol of desolation in the Temple, &c.  Never were schoolboys so handled by an Imperious Master, as He (besides the correction bestowed on all the Fathers for a thousand years) whips all the school-doctors, none excepted, and with most exquisite contempt, persecutes all their Learning. And of the Church he foretells, in this third age there shall be, no persecution, no Heresies: 
Exeg. on the Apacalyps. Sec. 14.  but she shall flourish by his demonstrative Religion in perfect tranquillity. She shall now be furnished with persons of most sublime and eminent sanctity; and though there shall be no occasion of Martyrdom: yet the supreme Saints, the first fruits to God and the Lamb, shall adorn this man's estate or midday of the Church; 
Master White's prophesy of the happy state of the Church, and civil Governments guided by his demonstr●tive Religion.  Persons of most sublime contemplation. And further as to the Civil Governments of Magistrates, and happiness under them; he Prophesies. Instit. Sac. lib. 3. lec. 2. Since this (says he) is the supreme state of human nature; it will also bring with it the bettering of the manners of men, the Governments, and commands of sovereigns, and supreme Magistrates, shall be more mild and moderate; few wars among Christians, the commodities of life far greater: All excellent arts cultivated, and brought to the highest perfection. And since the supreme governors shall find foreign wars necessary for domestic security, they shall disburden the turbulent and ambitious spirits among Christians, in Wars upon Barbarous Nations, and Infidels, the enemies of this demonstrative Religion: Whom since now they excel in Arts, they will easily conquer by Arms; and contain them in their duty, by an even handed, equal Government, And shall convert them to Christianity, and so Christ shall reign in the whole Globe of the Earth. Nor is it to be doubted, but that this state, being the very Flower and vigour of human Nature, shall be of a most long continuance. Thus he rapt in an ecstasy prophecies; such golden ages, melancholy men in love with their own long settled apprehensions, fancy, and dream of. And his Scholars will easily believe, (that He now having established an eternal Peace in our Nations, by that admirable doctrine, in his Book of Government and Obedience: ground. 16. That a dispossessed Magistrate is worse than an Infidel, if he do not renounce all his title and claim: And that All his subjects are obliged to resist his attempts:) their Master's demonstrations Marched of late to the confines, with the two great Ministers of State, and have now concluded a Peace between France and Spain.  
But this were tolerable, if this were All: Why should not every man enjoy his own thoughts? Why should not this great Master be as happy as his own Imaginations, and the Applause of his Scholars can make him? But thus to betray Christian Religion to Atheists, to Disbeleevers: To display his Banner of Evidence; to open his School of Demonstration, to reduce all those stupendious Mysteries of Religion, to the natural force of our too too weak understandings, (and as I now exemplified in the eternal Generation of the Son of God, a Mystery naturally unknown to Men and Angels; for even those Celestial Spirits in their now state of Fruition, veil their faces with reverence, when they cry, Sanctus, Sanctus, Sanctus, to the adorable and ineffable Trinity) to tell us, even in these sublime Mysteries we shall be furnished with evident Demonstrations. And after this, the Production is a discourse so frivolous, so unconcluding: Assuming not only what is false, but what is erroneous; and inferring quite another thing in the Conclusion, then was in the premises; so that no philosopher of two years' course, but sees the emptiness of it, no Divine of one years standing, but has learned the error of it; is to render our holy Faith ridiculous, vain, and contemptible to Naturalists, to Disbeleevers.  
Sect. 25. Why should we then wonder, if we have a new Purgatory? Alas, Sir, we have a new system of a whole, entire, new Religion: We have a doctor who with long melancholy thoughts, having fancied a world in the Moon, persuades himself, that all the Faith Christ taught us, shall be evacuated: all other Schools shall cease: and he, forsooth, for the future be the sole polestar of the World. It is not unworthy of our observation, by what wary sters this new Divinity (which fitted to the Genius of our times, I never read, but think I am in a Romance) walked into the world. The first attempt was upon Scripture, where by a long Catalogue of its uncertainties, by the Transcribers, Translators, 
In R●sh●orths Dialogues, Dialog. 2.  Printers mistakes, or the wilful corruptions of Jews, heretics, half-witted and bold Readers: it would puzzle any man's arithmetic, to count how many to one it is, there is not one true word of Scripture in Scripture. Upon the sole score of the Transcribers mistakes, (in that supposition, that there were Two thousand Copies writ of the Bible in a hundred years) he concludes it sixteen to one, against any determinate word, that it is not the true word of Scripture, this only saved, that the same error might be in several Copies. After this succeeded the infallibility of the Pope, of which I have given my Reader his sense already. Then followed, that he should attaque the Authority of the Councils, Which, in truth, with a better grace, and a compliment of a Non est impossibile, he sent packing out of his School: And yet all this while he bore us in hand, that he would save All, by manly sustaining Tradition, the uninterrupted Doctrine handed down and delivered, by the succession of Fathers to Children, from Christ and his Apostles to any determinate Age: But because this Tradition could not, with any appearance be sustained, but that it carried or supposed, the Infallibility of Councils: Since there is nothing more universally and constantly believed: nor can we imagine any more authentic proof of any Doctrine, that it is delivered by Tradition, than the Decree of a Council: And yet he being resolved, by the ruin of that Authority, to make way for his Demonstrative Religion: Tradition faded and dwindled, into this mysterious expression: That the error of a Council, though promulgated, should not pass into an established Doctrine of the Church, as delivered by Fathers, and preached by Christ: by which he brought all into his own power again. And when he had thus (as he thought) cut all the sinews of christian-belief; the mystery of all the design is discovered: We must be governed by Faith no longer: Christ with his Doctrine hath possessed the Chair long enough: Master White with his Demonstrations, must now take place. And lest my Adversary should tell me; I do him wrong, in asserting, That after the rest, he hath now laid Tradition aside: I desire him and his solid clear-sighted Friends, to give me a Catalogue of all those Doctrines he admits into his new Theology, or proves in his Institutiones sacrae (which are to be our Scriptures, Fathers, Councils, schoolmen, for the future) by Tradition, or on the score of Authority. Nor let him complain; I impose a heavy task upon him: Those who are acquainted with every resort of his Doctrine, will quickly answer it: The Catalogue will prove so slender, so short, it will cost him no considerable Pains: I could comprehend them All in this one Word, Nothing: For in truth, there is none at all: So safe a truth it is, that in lieu of Faith and Christian Religion, we have nothing in this School, but under the title of Peripatetic and Sacred Institutions, an Epicurean, Lucretian philosophy; or rather a medley of both theirs, and Aristotle's philosophy, and Pretended Demonstrations: not of our Faith, as Catholics have hitherto understood it, but as now changing quite the Notions of the Mysteries, he is pleased to understand it. Of which we shall see more hereafter.  
Sect. 26. Why then should we wonder at the Issues of this Brain? What should we wonder at these Productions, which out of an absolutely erroneous Method, were hatched, and brought to light? It is no marvel, if a most exotic philosophy being presupposed, an equally or more exotic Divinity is built upon it. A little error in the beginning, proves a great one in the last end. The attempt to square Theology, to (I know nor what) pretended Demonstrations, hath wrought this destruction. Nor need we the help of Divinity: Our own Experience and Reason sufficiently evince, and discover this method to be ruinous. There is no man who hath made even a moderate progress in Sciences, but is sufficiently convinced how weak, how feeble our Understandings are: They are but Novices in Sciences, who are puffed into a vanity, as if they were even now become Masters. The better Proficients they grow, the more daily and hourly do they clearly discover their own Ignorance. Let's consider it in particular; there is no knowledge so certain, so connatural to our undexrstandings, as that of Quantity, the Object of mathematics: and yet all the wit of men, that ever yet have been in the world, come so far short of the discovery, that millions of problems might yet be proposed, which no man can solve. And now as to our knowledge of Natural Bodies, it is far inferior to the former; for of these we scarce understand any thing at all. Who ever comprehended the Composition, the Properties, or even the Essential notion of a Fly? What physician ever understood fully the Nature, the operations, the effects, of any one Herb, any one Simple? Who ever knew how rhubarb works on the innumerable parts of our bodies: how it purges, how it refines, how it abates, how it heightens the several humours of it? St. Basill understood our weakness much better, who in his 168 Epist. to Eunom, prosecuting this subject, proposes above twenty questions (to which twenty and twenty more may be added) of a contemptible Emmet: In none of which, the wit of man can satisfy his curiosity. And if we are thus short in those things we daily converse with, which we touch, and taste, what will our knowledge amount to in Separated Substances, in Souls, in Angels, in God himself? The true ground of this our ignorance being this: That our understandings in our present state of mortality, being only naturally movable from our fancies, which depend wholly on the weak reports drawn from our Senses: we have not, in this state, without Revelation, any other notions but such as are abstracted from sensible Objects; so that the peculiar properties of abstract Substances (since we are not now possessed of the peculiar essential notions of them) can not now by us, naturally, be known. And hence it is, that finding ourselves so feeble, in things the most obvious even to our senses, all the Wise men of the World, have ever been struck dumb, and ravished in the consideration of that Omnipotent hand, which built both us, to honour and love him, and them for our use to that end; so that where his Authority is engaged, as certainly it is, in all things that apperrain to Faith: we abase our prying proud curiosity, and square our weak apprehensions to them, and not these stupendious supernatural Mysteries, to our creeping groveling apprehensions of Nature.  
It was then upon this mistake, that this new Purgatory came to light; it is one, and but one of a thousand of those unheard of productions, this new philosophical Theology is stuffed with. I could give my Reader many instances of Doctrines he never yet, not indeed the world was acquainted with: but I will conclude with that very doctrine (because it offers itself as near allied to this our present Subject) with which he concludes his Demonstrative Divinity. It is concerning the Damned Souls; for we have not only a Poetical Purgatory, he hath also furnished us with a most Romancical Hell: and who can but smile to think of those ridiculous mimic postures, he fancies of Horse-coursers, Dancers, Fencers, Bowlers, and all other Brutals attempting now in Hell in all their several postures; those very pleasures in which they constituted their final end in this life. 
Instit. Sac. 1. 3. Lcct. xi.  Thus then of those Souls he concludes: Their misery (says he) depends on their present perverseness, so that if they themselves would, they might even yet be happy. Out of the force and series of Nature, of which they are parts, nothing better (to wit, then to be damned) could happpen to them; neither to All of them in general, nor to Any one of them in particular. And least Nature or God should escape this fatal doctrine, he adds: And even Nature and God himself should have been worse, if they had been otherwise dealt with. Pagan Fatality! Out of the force and Series of Nature, nothing better, could happen to Judas then to be damned; and if he had not been so, God had ceased to be God: as so, forsooth, Wisdom is justified against her children. Thus he concludes his Prodigious Theology.  
Sect. 27. And now I hope my Reader hath some light of the Method and Genius of this our great Master and his new School. It will give him an introduction into the further discovery of their learning. But because his pretended Demonstrations are now so cried up by that little handful of his Scholars, whose itch after novelties hath rendered proselytes of his doctrine; and since in the Entry to my Discourse, I have laid down those (as they would have us believe) unshakable grounds, of this new minted Purgatory: my Reader may justly challenge that we should take a Survey of them. And though this might seem weakly to anticipate, what I hear far abler Pens have undertaken at large, yet why should we not take a short view of them, and that even in the very order they lie.  
And first then, leaving his Gibberish Notion of a Separated Soul, how Ridiculous is this Position: That the proper accidents (that is, those things that are in the Soul according to the Soul, its practical judgements, Its affections to friends and acquaintance, even to Corporal pleasures) are the Soul itself. Since that they are so, is not only Indemonstrable, but Incomparably false: for the Soul is both Created without them, remains in the Body without them (in such as by grace have subdued these Inordinations) and much more in Heaven, both with, and without the Body, before and after the Resurrection: And even in his system of Purgatory, the Soul shall be divested of them at the reunion: and yet all the peripatetics or Lucretian philosophy in the world, can never evince, that the Soul can be separated from itself: Therefore nor from these Affections if they be the Soul itself. And how came these immediately ensuing words, to escape his wary Pen, That the Soul without them were more imperfect? Are those very Affections which constitute Purgatory and Hell too, 
Inst. Sac. lib. 3 Lect. 9  perfections of the Soul? Or when she comes to divest herself of them at the reunion, does she remain more imperfect in Heaven, than when she was in the state of suffering by Them? or is she then not herself because she is without them? or had she been less Perfect if she had passed out of this life, by perfect mortification without them? But because this doctrine, That the Soul were more imperfect without these Affectinos, is very near allied to an other excellent doctrine of our great Master (and which will much promote solid devotion) of the Corporal Pleasures themselves; let us compare them together, they agree very happily, and will illustrate one an other: Since Corporal life (Says he) is made in order to the attaining of Beatitude, 
Inst. Sac. lib. 3. Lect. 1.  and Corporal pleasures are conformable to corporal life, and therefore of necessity that Corporal life in its kind, is the best, which hath the most, and greatest Corporal pleasures: (as elsewhere is shown more at large) And further, since the best Corporal life, doth best serve to the attaining of Beatitude, it is also necessary that the Christian discipline (which is the Mistress of Beatitude) should even fill our lives with the pleasures of the Body, and those who live piously, should enjoy a hundred fold (of those Corporal pleasures) more than those who live ill. Might not this excellent Sermon very well become a St. Austen or a St. Paul? No truly, Sir, they never were acquainted with this Demonstration: They lived in the nonage of the Church; they were steered by Faith not by this Evidence and Science. And so they walked in Austerities; Tenances, Mortifications. They never fancied, That that Corporal life was best in its kind, which abounded with most and greatest Corporal pleasures: much less, That such an one was best adapted to attain that Beatitude they thirsted after. They looked on Corporal Pleasures as the Bane of the Soul: But our Great Master being still himself, might well teach us, That the Soul without these Affections were more imperfect, since he placed the Perfection of a Corporal life, best adapted to attain Beatitude, in the enjoyment of the Pleasures themselves. In earnest, Sir, I have a scruple to Translate such Doctrines as these are, which only befit Epicurus his School, and the life of Hogs: (though you would persuade us they are truths which promote solid Devotion) if I were not confident of my Readers virtue, and that they will beget a just horror in his Soul, both against the Doctrines themselves, and those Principles that lead to them.  
Sect. 28. Secondly, How frivolously he concludes, That the affections to corporal pleasures accompany the soul in her state of separation? Their rise, their origin is the Body. The Soul were untouchable by them, if it were not by reason of that union it hath, to that clay which now encloses her. How could the Soul be concerned to see, to hear, to touch, if she had neither eyes, ears, hands, or any other corporeal organs, by which these pleasures could be conveyed to her? especially if she enjoyed her fill of those far more noble and excellent satisfactions (such as he puts of eminent complete knowledge) proportionable to that state of separation And what Purgatory could a Scholar endure, who should pass out of this life with all his Affections regulated, save only that to learning, since in that state, his soul should even be ravished with the enjoyment of all that knowledge which he inordinately longed for in this mortal life? How then is not the soul divested of those base affections, when she passes out of the body, which have their source from this earthly habitation? But let us compare this Doctrine, with an other admirable nonsense of our Master. He tells us in his peripatetics, lib. 5. lec. 1, n. 6. That the separation of the soul from the body, is of that efficacy, that the soul even in substance is changed: and that a separated soul is in truth an other thing (in substance) than it was in the body. As if forsooth it were this thing, this soul, which now informs my body, that offends God in this life; and an other thing, an other soul shall be punished for it in the next. And doth not this Doctrine evacuate all the fear of Purgatory, judgement and Hell too? And let not my Adversary tell me he says it is an other thing, but says not, that it is an other soul: For I desire him to tell me, what other thing it is, if it be not an other soul; for still it is a soul, and nothing but a soul. A thing is a notion more universal than a soul: and what are distinguished in a notion that is more universal, can not be the same in a notion that is less universal. No Logician ever fancied, that those things which are distinguished in the notion of Animal, can be the same in the notion of Homo. If then the separation render the soul, an other thing, an other soul; how should it not have other accidents and affections, which (according to him) are the soul itself? or must it not of necessity have so? But let this too be supposed.  
Sect. 29. Thirdly, Whoever fancied, That a separated soul shall be tormented with a vast grief, by reason corporal pleasures are now impossible to be enjoyed? Who ever was concerned or tormented, because he could not do that, which he knew to be impossible? Who ever was intolerably afflicted, because he could not Fly? or render his body as incorruptible as a Diamond? or become an Angel? Stay, (you'll say) I suppose an ardent ●●ffection to pleasures, not impossible absolutely, but only by reason of the present state. And what then? The Soul is now Mistress of perfect Reason, even of all knowledge, according to you: They are ●hreneticks only, who torment themselves, because they can not do that, which they see is impossible in their present state, whilst they cannot transfer themselves into an other state, in which the pleasure they so much covet may be possible. How ardent a thirst soever you have to the knowledge of all truth; yet since you see such knowledge is in this life impossible to be attained, (and you hope for it in the next) yet do I not believe you endure any vast grief, or even are much tempted to rid yourself out of this world, that you may enjoy it in the next. Besides, your Master tells us; The Will is either not distinct from the understanding, or at least, is adequately governed in the state of separation: How then can the Will be tormented with a vast grief, because of the impossibility of those pleasures, whilst the Understanding, shall clearly represent to it, the Baseness, Vileness, unworthiness of such Pleasures, and which at one blow, cuts off all the Wills pursuit, shall represent them, as Impossible? But the truth is, this Doctrine is grounded upon a pure mistake: For the absence, much less the impossibility of corporal pleasures, doth not torment with any vast or considerable grief, those souls, (even in this life) which are most of all immersed in the affections to them, (and by consequence, not separated souls; for (he tell us,) they remain in the state of separation, even in that same proportion they were in this life:) but just then, when the body prompts or calls for an enjoyment. Let us consider the most luxurious, the most gluttonous person in the world, when the present capacity of his body is satiated with those pleasures, he endures no considerable torment, till the body again call for a reiterated enjoyment. It is not then rational to say, That a Soul which passes out of this life by a long continued fever, and therefore carries with it into the next world, a great affection to drink, shall be tormented in the next life with a vast grief, because she now can not enjoy the pleasure of drinking, whilst in truth, she can never suffer any thirst.  
And how sordid and low a fancy he had of Spiritual Substances in their state of separation: to conceive them thus tortured, because Corporal pleasures can not now be in●ayed? Which pleasures, pious Christians abominate, even in this their Pilgrimage; which the Pride and Ambition of Worldlings easily overcome; which the wise● sort of pagan's scorn; which Heathen philosophers would not stoop to; which Avicen, though a Turk, contemned, and his Master Mahomet's Heaven, built up and fancied for Swine. It had been pious, and worthy a philosopher, to conceive them (as good Christians do) tormented with a vast grief, because they had so ungratefully offended Almighty God, and delayed their beatitude, for such low, contemptible, transitory Pleasures. But this satisfied not his design; it reached not home, to build us up a Purgatory, out of which no delivery could be hoped for till the Day of judgement; This grief was rather a disposition for Heaven; and therefore he must find us out some unworthy and unchangeable Affection, which must detain Souls there, till he please to release them. Besides, it is frequent, that vicious men detest at their deaths those brutalities, the excess of which, hath ruined their Bodies, Fame, and Fortunes; and yet pass out of this life without true Repentance, to be punished for them in the next, for all Eternity.  
But let us also compare this, with an other signal Doctrine of this our Ma●●er, De Med. Stat. dim. 12. He there disputing against those afflictions which he supposes his Adversary asserts, that the Souls suffers by some external Agent; delivers us this unexpected Doctrine: thus arguing against him. From whence (Says he) an unexpected Truth breaks forth; That all those pains (inflicted by an external Agent on the Soul) are Purely Pleasures. For since on the one side, the souls thus to be purged, are supposed to be perfect in Charity, and extremely thirsting of the eternal good, which they are certain to attain; and on the other side, clearly understand, that corporeal punishments are the only means by which they may attain beatitude; it is evident they to these pains are, as a man of an invincible courage, in whom no weakness of mind can take place; who being highly inflamed to attain some good, ventu●es on things of great difficulty, either in acting or suffering: In which, both Experience and Reason teach us, he would feel unspeakable pleasure. As if, forsooth, Pains and torments, cease to be such, and become purely pleasures, whilst the soul now perfect in charity, faints not in suffering them. As if with perfect conformity to the Divine Will, and an absolute desire to satisfy the Divine Justice, an earnest longing after the ending of these griefs, and the enjoyment of beatitude, were inconsistent: which necessarily includes and carries with it a high affliction. But how by this sudden, and unexpected doctrine, all our apprehensions are changed in the sufferings of our B. Saviour? Who by a most perfect charity, inflamed with the thirst of redeeming mankind, under went all, with an invincible courage: for in him no weakness of mind could take place. We must now change all our pious meditations, no more must we consider the Scourges, Whips, Contempts, the Nails, and Cross to have been any other thing, but pure pleasures to him. An excellent doctrine to increase our Love to our dear Saviour, who to redeem mankind was patient, and resigned to suffer pure pleasures, and to encourage penance according to S. Paul, si compatimur & conglorificabimur. This is an other truth to promote solid devotion. Now then as to the Souls in Purgatory (which certainly being perfect Masters of Reason, and now in charity, and see their own affections to be unchangeable, can not be conceived to faint in their sufferings) let us now learn this unexpected sudden truth which now breaks out, that we have been hitherto quite mistaken: their sufferings are so far from being pains, that in truth they are nothing but purely pleasures. O happy model of Purgatory! But let this be supposed too.  
Sec. 30. Fourthly, to come to the other fundamental stone of this fabric. It is incomparably false, that separated Souls or Angels, both as to their substance, and operations are measured, by this indivisible duration or moment: or that to coexist to a greater or less part of time, adds or diminishes nothing to them. What if the Omnipotent Hand of God should create in this moment a new Soul separated from anybody: had the rest of souls departed their bodies many ages ago, no greater duration, than this their even now created companion? What if the same Hand of God should now destroy one of those separated souls, shall the rest of them which shall coexist to all future time, have therefore no longer duration than she? What if there were nobody, no motion, no time at all, could not God create a Soul, and destroy it at his pleasure? and yet not this in the same indivisible moment: For than it would follow, the Soul is and is not in the same instant; Therefore in some other posteriour moment. What if God should again repair this thus annihilated soul? We could not imagine, that this new second existence would be measured with the same duration that the first, for this would exclude the very supposition of an interruption. Besides, Sir, Christian Theology teaches us that Angels (whose duration is as indivisible as that of Souls) were not created in Termino, but in Viâ: The holy Angels were not Created in the State of Fruition; nor the Devils in the State of Damnation, but both in the way to these several States. And that first they were in the State of Grace, in which the good by adhering to God were afterwards translated to Glory, whilst the Devils, by their pride and disobedience, were deservedly afterwards thrust out headlong into Hell. Who hath rendered it evident that all this could be effected in one indivisible moment?  
And further, Sir, as to this point, that my Reader may be cleared more fundamentally in it: We must observe, That since Eternity, which is devoid of all Succession, is the measure of a Perfectly Permanent being, that is, of God himself: as far forth as any thing recedes from a Permanent being, so far it recedes from Eternity, and comes to Succession. Now though the being of Angels does not consist in motion, and therefore is not measured by our Time: Yet since the Essence of an Angel is neither its understanding, nor its Will, much less is it the Acts of these Powers: The substance of an Angel is not measured by Eternity, since it hath Transmutation adjoined to it: and so hath a proper duration, or measure between it and time. And further, since the Operations of Angels, have a real and true succession, they are measured by a true succession and time, not that of bodies, or the motions of them, but by a time proper to the succession of those Operations; and if holy Writ deliver us any other then Metaphorical truths, of separated Substances, it delivers this succession in them. Your Master himself takes notice in his Med. Stat. acc. 22. Of the Souls of the slain (described in the Apocalypse) resting under the Altar, and crying out to have the day of judgement hastened; which reaches home to our purpose, that they are concerned in the length of the stay, and that it is absolutely false, that there is no succession of Acts, even in Beatified Souls; or that, to coexist to a greater, or less part of time, adds, or diminishes nothing to them: Though it falls much short of rendering our Prayers only available for the hastening of that day (as we shall presently see) for which end he there introduces it. And if you please to consider in the 10th Chap. of Daniel, where the Angel appearing tells him, That the Prince (or Angel) of the kingdom of the Persians resisted him one and twenty days: And behold Michael one of the first Princes (he who stands for the Children of the Jewish Nation) came to his help: You will easily observe, there is not this comprehension of all time, your Master fancied, in the workings, or beings, of Separated Substances.  
Sect. 31. Fifthly, As to his grounds of the Immutability of that state, it is groundlessly assumed, That a Soul can suffer no alteration from a Body, but by identification (or by being the same thing) with that body. And indeed who ever fanfied that the soul could thus be identified, or become the very selfsame thing, with the body? Who ever believed that now in this life, our Souls are really and truly our Bodies, and our Bodies are our Souls? Or if they were thus Identified, or the same thing; how were it possible they should ever be severed: since nothing can be imagined to be served from itself? Christian philosophy never admitted this position, it is evidently destructive of the Immortality of our Souls, and of all Religion: For if the Soul be Identified, (or the same thing) with the body, it must of necessity be resolved into dust with the body: For no man can conceive, how any thing should supervive itself; so that this will put an end to Purgatory, Heaven, Hell and All Religion. We that walk by Christian Faith, and not by new Lights, this Ignis Fatuus of Demonstrations, always believed, That the Soul and Body as two distinct parts, concurred to the building up of one Man: who is one, not by simplicity, not by Identification of the parts, or I know not what strange fancied Transubstantiation of the Soul into the Body, but by substantial union or Composition.  
Further, Sir, It can never be evidenced, That not only such an Inimaginable Identification should be necessary, to the end that a Soul may be passive from the Body: but that even a Substantial union is requisite. We see that the Soul, in the state of union, even Naturally, suffers by the body's Indisposition, as in frenzies, caused by fevers, or other distempers: And who shall render it evident, that in the state of separation, not naturally, but by the Omnipotent Hand of God, she may not be passive by Fire, or some other External Agent: by some way our understandings now reach not to?  
Sect. 32. Sixthly, It is a purely voluntary and false Assertion, That a separated soul knows all things together and perpetually. The very holy Angels do not thus know all things: Our Blessed Guardians, of new know daily, and hourly, our actions; and represent our sighs and devotions in the sight of God, and since in these we are free, and not tied necessarily to any thing but ourselves, it is impossible they should know them, till we ourselves have determined ourselves to them: Nor even then immediately, (for God alone is the searcher of hearts,) till they have sallied out into some effect. And our B. Saviour himself tells us, The holy Angels themselves know not of that day and hour, (to wit, of judgement) but only the Father. Matth. 24. and they rejoice at the new conversion of a sinner.  
Sect. 33. Seventhly, Who ever rendered it Evident, that No Alteration can befall a separated Soul from any other Spirit, without the interposition of the Body? For Spirits can act on Spirits immediately, without such interposition; and the contrary Doctrine is destructive of all the conversation of the holy Angels for all eternity; is destructive of the Doctrine holy Writ delivers us of the fall of the Devils, where the Dragon is described, to have drawn after him the third part of the Stars, or Angels, into his Rebellion. And if Angels can thus Act on Angels, without this interposition of a body, why not on separated souls? Nor is that Foundation of this his Doctrine at all subsistent: For since (says he) All Spirits are indivisible, their Operations must be indivisible: And consequently, perfected All of them in one moment. For this consequence is perfectly null. Nor will it ever be rendered evident, that an Act of a Spirit may not coexist to a great or less part of time; much less will it ever be evinced (as is already proved) that there is not a true and real succession in their operations. So that his Doctrine is absolutely false, when he tells us; If any thing be to be done among Spirits, it is so done and perfected in one moment, that afterwards an other action can not be begun And besides, when he assumes; An indivisible effect, the causes being put, of necessity exists in the same moment: Though he may say true for that one Act; but when he infers the same for all succeeding Acts unto eternity, he errs most grossly: Imagining this, (which is one of the most fundamental Bases of all his philosophy and Divinity,) that all Causes are fixed and set, as to All Effects whatsoever, from the very beginning, unto all future succession: By which Doctrine, both God himself is necessitated so to do, that he can not do otherwise, than he doth do; and each intelligence so to know (by the connexion of existences) that it can not know, otherwise than it does know; which is most pure Pagan Fatality, destructive of the Liberty of God, and all contingency in all created things whatsoever.  
Sect. 34. Lastly, That we may vindicate Christianity and the Church, from that ignorance of separated Substances, he boldly and injuriously fixes upon Her, and the Angelical St. Thomas, from a most gross abuse: let us take a survey of his 17 account in his Middlè State of Souls. He there tells us, The delivery of Souls before Reunion, proceeded out of the ignorance, or not adhering to this Doctrine, of the incomparable St. Thomas and his School: That in Abstracted Spirits, there is neither discourse, nor any manner of composition; but purely a simple apprehension: so that error and falsity can have no place in them. For these (Says he) depend on the body, so that it is impossible, Indivisibles (or Spirits) should be capable of Succession. Now that my Reader may fully understand, both the Truth here contained, and his most erroneous Consequences drawn from It; We must observe, that there is a double Composition in Vnderstandong: both of the Praedicat to the Subject, and of the Conclusion to the premises: Both which take place in us, by reason of the weakness of our understandings, in this state of mortality. For neither do We at one single glance understand the Praedicat, though we cenceive the Subject; nor do we attain to the Conclusions included in the Principles, but by a long endeavour and succession of reasoning or discourse: So that our U●derdandings arrive not to Truth, but by compounding or dividing the terms one with the other, and the Conclusion with the premises. But it happens otherwise in Angels; For they, by a clear strength of understanding, apprehend both the composition and division of Propositions with one simple sight, and the Conclusions in the Principles, without this succession of discourse. This is St. Thomas his Doctrine, 1 Par. quaest. 58. art. 3. & 4. Now it imports not our present business, to consider, Whether this knowledge of Spirits is a true discourse, since a succession of time is not perhaps requisite to that, but only of causality, which is here found. But it imports us to consider, That out of this Doctrine of St. Thomas it no ways follows, That error or falsity can have no place in separated Substances. For the same St. Thomas disputes this, in the very next Article; and teaches us: That though in such things, as are thus naturally known, by the apprehensions of the terms or Principles, Spirits can not err; yet in such things as depend on the supernatural Ordination of God, as far forth as they are supernatural; error may take place in them. And this (says he) happens not to the good Angels; because they judge not of those things which supernaturally belong to the Object, without due submission to the Divine Ordination; but it does in the Devils, who by their perverse will, withdrawing themselves from the Divine wisdom, judge erroneously of supernatural things.  
But that we may further see how injuriously he would improve the Doctrine of this great Saint and doctor, both against him and the Church: we must further observe, that his Consequence, That Indivisibles (or Spirits) are not capable of succession: is both null, and against this holy doctor everywhere . For in the first Article of this very Question, he teaches, That Angels are not always in actual consideration of those very things, they know naturally. He tells us, That of those thing which God reveals to them, of which they receive new revelations, by the occasions of affairs, they are in potentiality, or preceding ignorance. He tells us in the next Article, Those things whose knowledge depend on one only Species, Angels know all together; but not those which depend on divers. He tells us in fine everywhere, That there is a real and true Succession in their Acts, which is measured by a real and true Succession of Time. And I can not admonish my Reader too of ten: of His fatal Necessity and Connexion of Causes, which runs through all his Doctrine, and grounds these his Positions, when he tells us, That a separated Soul is all other things by the connexion of existencies, and since she knows all things together, and for ever; by the course of Nature, there is no room left either for Ignorance, or new Science: Which Doctrine is the cornerstone of all his fabric of Purgatory, and is perfectly destructive of all Religion, because destructive of all Liberty in God and Creatures: And peculiarly destructive of all the mysteries of Grace and Supernaturality; for all these depend on the pure freedom and Will of God who is not, nor can not be tied to creatures: and therefore the same Angelical Doctor, in the precedent 57 Quest. Art. 3, 4, & 5. concludes, That Angels neither know all future contingencies, Nor the secrets of our hearts, Nor the mysteries of Grace, but as far forth as it pleases God to reveal these to them: which in their first Creation he did in some measure: but more amply and fully afterwards, according as it did agree with their Offices and employments in this universe. This, Sir, is true Christian Theology (which reaches much more to souls in Purgatory) learned by revelation from him, who neither can be deceived, nor deceive us: not out of Epicurean, Lucretian, Pagan, Principles of Fatality in things, and of Necessity in God, in order to his Creatures.  
But if we should suppose all these unchristian 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 tells 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 frivolous discourse he introduces, arguing in the same 17 Acc. As an Embri● (Says he) or seminal mushroom 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 union? Besides, Sir, if the Antecedent of this his Argument reach home to his purpose, it is a Position destructive of all Christianity; if this embryo, or seminal mushroom 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 tells 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 virtue; should be corrected by Grace: Since then this his doctrine 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 determ●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 enclosed them? And how will it not be as well or more effectually concluded, that Souls at their reunion too, passing now from Separation to Union, (as well as before from Union to Separation,) carry with them their unchangeable Affections? and so never get out of his Purgatory neither before nor at the day of judgement.  
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 falsehoods, 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 Catholic 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 enamoured, 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 judgement: 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 clear, 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 Catholics 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 doctrine finds no admission in his School. His indivisible duration admits of no intermission: and where the Soul, by her now unchangeable affections, is her own executioner, no alloy, 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 do Separated Souls receive by them? This, and only this, That the day of judgement is hastened by them. And is this all? Yes, truly, this is all our new system of Purgatory can admit of, as to the Assisting of the Souls detained in it. But what if this accelerating the day of judgement prove no advantage, no help at all to those distressed souls? Would not all Christians be justly charged with an intolerable folly? Would n●t the Church be unavoidably guilty of a ●upereminent Error, in a doctrine 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 hastening of the day of judgement 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 hastening of the day of judgement be any way beneficial to them? and that by his very ●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 itself, being of its own nature out of the reach of time; not subject thereto, but greater than the whole extension of time, etc, If then to a thing (or separated soul) which coexists 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 coexistence 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 judgement) is to separated souls as one moment. This doctrine presupposed, What can separated souls be concerned when the day of judgement shall come? And hath not your admired Master made a fair hand of it? hath he not now completely ended his work? This, and only this remained in his new system: That the day of judgement is hastened by our prayers, that so the souls may be assisted by them, and he himself escape that brand of heresy (whilst the Councils pronounce, They are assisted by us) which even vulgar eyes would presently have fixed upon his Opinion. And now he hath fairly delivered us of that empty pretence. It is not, It can not be (according to him) That the pepetuating of the motions of the heavens, or their even now ending their Circulations, can give any addition or diminution, to the torments and sufferings of souls in the state of separation. For in them to coexist to one hour, to one minute and a million of Ages, is one and the same thing. Let the angel's Trumpet summon them this moment, let it be deferred ten thousand, thousand years; He tells us, and for fear we should not understand him, again and again, tells us, Their duration is still the same, Their moment one and the same, Their pains, their sufferings one and the same.  
But how happily will he be surprised, if out of these grounds it be evinced, That those Souls (as to their present state of separation) can not be concerned, whether ever the Day of judgement come or no? Let us suppose, that the Providence of God had so ordered this machine of the world; that these circulations of the Heavens should never receive their last end and period: Separated Souls, most evidently, (according to his Positions,) would not at all be concerned in this our Supposition; for where to coexist to one minute, hour, or a million of ages, is the same thing; the Soul, in that state, cannot be concerned whether Time ever or never receive an end. He himself tells us, Nothing is gained or lost by the perpetuating (that is, never ending) or even now contracting of these motions. And this will be rendered more evident, by the consideration of this our Supposition. For since to suppose the world shall last for ever, is but to suppose it shall last longer, than any determinable number of Ages; and since his indivisible duration of Souls, doth not only comprehend this or that determinate number of years, but all time whatsoever: (He himself teaches us, That every Act of a pure Spirit reflected on itself, is greater than the whole extension of time:) It follows, that this duration of Souls, itself remaining the very same, would comprehend all Time in that Supposition, that time should never have an End; and by consequence, a separated Soul, (as to its state of separation) is w●olly unconcerned, whether ever the world should have, or not have an end. And what influence this his Doctrine will have, to evacuate our apprehensions of Eternity, I leave to my Readers consideration.  
Away then with these idle Winter-tales; away with this Ignorance of the nature of separated souls: A Purgatory fire: A purging in the state of separation: A delivery from thence before reunion: An assistance given by our Prayers to their sufferings. Fables, Dreams, and Nothings. Farewell to Prayers, offerings, Masses, Alms, Legacies, Foundations: mere cheats and devices, Utensils of a thriving Devotion; imposed by the Church on the pious credulity of ignorant people. Here is a period put by our Thomas the Englishman to that senseless Devotion, which hath so long troubled the ignorant, silly world. And which then certainly shall have its period, when Scriptures, Fathers, Popes, Councils, and All other Schools shall cease: when the Faith Christ our Saviour taught us, shall be evacuated, and have an end; and great Trinobant be enthroned, to enlighten the hitherto darkened world, by His and his knight's Demonstrations.  
Sect. 36. But let us make an end. I have run through my adversary's defence of his Purgatory against our present Bull and Council. I have given my Reader some small light into this School, Its Method, Its Design: I have given some touches upon Its Doctrines, Its Demonstrations: and we have concluded with this Devotion for the Dead. There remains only, that I make some short reflections on what is added in this Letter; either as to the Publishers Persons, or other things, which did not directly pertain to our present Question of Purgatory.  
And First, as to his Quarrel, pag. 1, &c. That the Publishers printed this Book without any application. A Medium, by which Mr. White might seem an heretic, to the good women (as he tells us) of which there are not a few; and ignorant men, of which there are too many: Nay, their own Proselytes become such, by making private Interpretations; since this is to give themselves over to the private Spirit. I answer: The Faith of their Flock being attempted, their Pastoral Care obliged them to this proceed: They published the Condemnation of this Doctrine, and pointed it out, which proved effectual to their Design. When Creeds and Catechisms are proposed to the vulgar, without further application to this or that Opinion of a private doctor, or heresy: there is no fear Children should become heretics, but are instructed in Faith. It is those, who with Pride and Pertinacy wrest these Sacred Texts to their own preconceived fancies, that run the hazard. To Master White's person, neither they, nor I, have any Quarrel: It's an error of judgement, to conceive him an heretic; For those only are such, who voluntarisy and pertinaciously adhere to some one or more Doctrines, contrary to the received Faith of the Church: Those who deny all Faith, who pretend no Knowledge is necessary, but such as is established by natural Science and Demonstrations, are not heretics, but Naturalists, and Pagan philosophers. In your Third Age of the Church, which shall be directed by this new Light, there will be no possibility of Heresies. When St. Paul's words, Without faith it is impossible to please God, shall be evacuated; his other Doctrine, Oportet Haereses esse, will find no place.  
Secondly, ●ow was this your Quarrel, ushered in pag. 4. with Tantoene animis coelestibus irae? The Publisher had not bewrayed the least impatience; there was nothing in the Book you pretend to answer, of his own: It was not he, but you, that pronounce yourself guilty of Anger. And yet this was as pertinent, as your— Quid non mortalia pectora cogis? is adapted to him, whom all good men (better acquainted with him,) have been more prone to censure, of the contrary disposition, to that, which you now slily would fix upon him. But yet not altogether unhappily was your Defence of a Poetical Purgatory, ushered in with these Poetical Exclamations.  
Thirdly, You tell us, pag. 7, & 9 That Master White had long before appealed to these very Authorities, and urged them so home, that he had rendered it evident, They speak his Opinion, and against that Faith I sustain. My Reader may, if he please, for his satisfaction, peruse that mysterious place in his 16 dimen De med. Stat. And I answer, That it is not altogether unhappy, in an ill Cause, to be able to say any thing without blushing. I have seen Criminals deride the Court, scorn the judge; but I never yet heard any of that eminent Confidence, that he durst Vaunt, the Court had pronounced in his favour, when he stood condemned by the Sentence. But because you have learned to say so too, after your Master, an ordinary Reader will judge, That you verily believe you have no Credit to lose, when you will venture your rest at this disadvantage. The Pope defines Souls being purged even before the reassumption of their bodies, and before the general judgement, were, are, and shall be in Heaven. The Council defines, Souls being now purged unclothed of their Bodies, are Presently received into Heaven. I sustain this Faith; That Souls may be purged unclothed of their bodies, and that such are received presently into Heaven, before the reassumption of their bodies and general judgement. You maintain the contradictory of this Position; and yet you have the confidence to tell your Reader, and even hope he believes you; That the Sentence is pronounced in your favour, and that I stand condemned by it.  
Fourthly, You quarrel, pag. 10. at the Title of their Book, which is: Concerning the state of departed Souls. You fancy a Mystery which they never meant, and tell us, this is a false Title; the true one is, A definition of certain Articles concerning the blessed vision of God, and the beatitude and damnation of Souls. Which yet is the very selfsame with the other; in this only differing, that what they comprehended in the word, state; is here declared by this division, Of beatitude and damnution.  
Sect. 37. Fifthly, You tell us, pag. 11. the word Verbatim made you smile. Surely, Sir, you do not smile without some special grace; since you mind us so often of it. And presently you triumph about the gender of Synodus, which you insinuate, the Publisher was ignorant of, he having added to it an Adjective in the Masculine gender: and you pursue your sport amain, and tell us, The Printer must take the fault upon him, or else the publisher will be suspected, to be better skilled in transcribin● Three hundred lines of Latin, then making three: and yet you safely pass this censure upon him, since the Printer was exact enough in all the Popes and Councils Latin. And further, you read us a Grammar Lesson, that some words in [us] are of the Feminine, some in [a] of the Masculine gender. Now, Sir, we will suppose that you were very careful to examine the Print; and yet (for all your care) Sacr●sanctum Ecclesiam escaped your eye: For since you came so lately from Grammar, I do not suspect you have forgot that Ecclesia● and Musa are of the Feminine gender, though Poeta indeed is (as you tell us) of the Masculine. But these are mere seven-years-old-School-boys employments, unworthy your reflections, now you write Man, and would be tampering in Divinity.  
But it unbeseems your Youth, thus to attaque a person of Merit and Learning; who long before your new minted Purgatory appeared in the world, both read and sustained Orthodox Divinity, in a famous University, (and I hope I may say it without vanity) with Dignity and Honour to that Chair: which was not every one's good fortune, even after their Conclusions had passed the Press, as I am informed out of Portugal.  
Sixthly, You laugh, pag. 18. at your Adversaries, as if they were afraid to produce their Reasons against Master White; and therefore you must guess at their whispering Objections, by their stalking in great Letters. And elsewhere you tell us, We can not wield Reason, and therefore our weapons are Authority. What Goliath is this that exprobrates the host of the Living God? The Church, Sir, is both armed with Authority against Novelties, and is not unfurnished with Reason to sustain her Faith against all the Pagan philosophy of the world. If my endeavours receive your approbation, I shall proceed to further discoveries, in this your faithless pretended Theology. And as to your complaint, That some words in their little Book stalked in great Letters, 'tis grounded on your little conversation with Books; where Capital Letters are frequent, especially in citing Authorities: For there where the force of the proof lies in two or three words, they are pointed out thus to the Readers eye and observation. You may, if you please, print in Capital Letters, Monachi subditi Episcopis, and Notent Monachi, and then, you will only publish a little yet undigested Choler, in a controversy again and again decided by that Tribunal, from which there is no appeal.  
Seventhly, You tell us, pag. 14. Master White's opposers acknowledge, that this Question of Purgatory was not handled in Pope Benedict his days: since they accuse Master White for the first starter of this doubt. Your Adversary the Publisher of the Bull, hath nothing at all of this: If his other Opposers accuse him of it, I know not how they can justify the Accusation. New Opinions are raked out of hell every day by the Heterodox party, of which we yet find obscure footsteps in Antiquity. Many opinions were choked by the authority of the Church even in their birth, and broached again. Yourself acknowledge Pope Benedict, and many Doctors of the Latin Church, were of opinion, That Purgation might be perfected before Reunion, pag. 19 and it will not be improbable, if it was only their Opinion (as you pretend) that others with Master White held the contrary. But how can you parallel pag. 17. Master White (according to your Adversary) with him, who broke a Law before it was made; if Master White now breaks one, three hundred years after it was made; unless you will suppose, that no one Article of our Faith was established, till some one or other impugned it, for otherwise, his now Crime (or erroneous doctrine) might stand condemned long ago.  
Sect. 38. Eightly, You would persuade your Reader, pag. 34, 35. that not You, but We stand condemned by this Bull and Council: because the sole design of the Pope was, to secure this sacred verity, That perfect Charity brings an immediate heaven. And since your Adversary holds, That every soul immediately upon her separation, converts herself perfectly to God, and yet he detains her still in Purgatory, to suffer a dry and arbitrary punishment, which doth not redress the already rectified affections of the soul: It follows, He contradicts the Pope's design, and stands condemned by this his Sentence. I answer, first, That I have already charged you with imposing on the Pope, and if it were true, that the Pope doth here define, That perfect Charity brings an immediate Heaven (which when you show we shall be thankful for the miracle) yet does not your argument against us, at all conclude: for where does your Adversary tell you, That immediately upon separation, all the affections of the soul are rectified and she in perfect Charity? much less that she hath satisfied the divine Justice for her irregularites in this mortal life. The Publisher hath not one word of this in his book you pretend to answer. (You are like a Romancical Knight, you make giants and kill them) but if he truly did hold this doctrine which you impose upon him: yet will your Argument be of no force against him. For this question being proposed, Whether souls immediately upon separation, rectify all their affections? Your Adversary may take which side of the contradiction he pleases, and still sustain with the Pope and Council this their doctrine of Purgatory against you. And first, let us suppose he should asser● with you, That inordinate affections do accompany the soul into the next life, yet he may sustain those Affections are purged and rectified before reunion: and what crime should he be guilty of, but of opposing your pretended Demonstrations? and so your mock Victory, and Pageant Triumph (whilst you would persuade him, p. 35. to acknowledge with regret, that the Pope and Council pronounce against him) is at an end: the strength of your proof depending on An Imposition on the Pope, An Imposition on your Adversary, and a non-concluding Argument drawn out of them both. I had almost forgot, that in this case, he should withstand the authority of Virgil, whose philosophy your Master magnifies above that of the Church: though the Poet describes both corporal punishments inflicted on the Souls, (which your master will needs understand after his too frequent Metaphorical manner) and admits their passing into Elysium (his feigned heaven) before Resurrection, of which the Poet never dreamed. Nor even as to the proof that Affections to corporal pleasures do remain in Separated Souls (for which end it is introduced) doth this place of this Poet reach home:  
— nec funditus omnes  
Corporea excedunt pests, penitusque necesse est,  
Multa diu concreta modis inolescere miris.  
For these words do not clearly carry this sense;  
Do all evils cease, all plagues all strifes  
Contracted in the body, many a stain  
Long time enured, needs must even then remain.  
But however (to do him right) if this place do not reach home, this doctrine is frequent with the Heathen Poets in their Fables, as in that of Narcissus 3. Metamor. where he stands condemned to gaze upon himself in the next life, because he passed out of this, in a doting self-love.  
But if we should suppose the Publisher to approve: That such souls immediately upon separation, rectify all disordered affections: how will you justify, that this or perfect Charity is an immediate disposition to Beatifical Vision? What do you think of Lumen Gloriae, the Light of Glory, which is farther required? And if you fancy with your Master, lib. 5. Perip. Lect. 15. That God is a Sun, darting out existencies according to the several dispositions of Creatures. What doctrine shall we have from you of the Saints in this life? will you pronounce, That never any Saint had perfectly regulated his affections but just in that very moment he passed out of this life? What do you conceive of the holy Apostles? of the Baptist? what in particular of St. Paul, when he tells us, I live now not I, but Christ lives in me? What of the holy father's ofx the old Law? What of the ever Blessed Virgin, even when she bore the Saviour of the world in her sacred womb? did all these enjoy Beatitude, or were they imperfect in Charity? or did this Sun not dart forth his existencies as perfect Charity the immediate disposition to heaven required?  
But let us consider your Argument, you tell us, that your Adversary conceiving the Souls now perfect in Charity, delays their Beatitude and condems them to a dry and arbitrary punishment, pag. 35. This dry and arbitrary punishment you have out of your Master's doctrine, for he prosecutes it at length in his Middle State● Acc. 10, 11, &c. And first, he tells us, God doth not punish sinners upon the score of Revenge, nor for the satisfaction of justice; since he suffers no injury by our offences. Nor can the punishments of Souls be involuntary, or springing from an external, much less, from a material Agent; but from within. That such pains neither avail Them, nor us. Lastly, That these sufferings have no connexion with the sins: and yet God being a perfect Architect, hath so artificially framed his work; that of itself it performs all operations without supplement, or future minute alterations, in any of its Members or Organs. And so he excepts against punishments which are supposed to remain due after the fault forgiven. Acc. 13. All which is but to retrieve what the Heterodox party alleged long since, in their impugnations of Purgatory and Penance; and which stands condemned by this the 30 Canon of the Council of Trent, Sess. 6. de Iustif. occasioned by this Doctrine. If any one shall say, That to every penitent sinner, after the grace of justification received, that so the fault is forgiven, and the guilt of eternal punishment, that there remains no guilt of temporal punishment to be paid, either in this life, or in the future in Purgatory, before the passage to Heaven may be opened; let him be Anathema. Thus the Council. Where by the way you may observe a temporary punishment in Purgatory, against your system: and after the remission of the fault, a punishment due.  
But because this Truth is so fundamental in the Sacred Council, all its Doctrine of Satisfaction, the third part of Penance, depending on it: Let us compare its Sacred Oracles, with the Doctrine of our new Master. And first, Sess. 14. cap. 8. Of the necessity and fruit of Satisfaction. The Council declares this Doctrine (of Satisfaction) to have been the constantly received Faith of the Church by Divine Tradition, and is impugned now by those who have an outside of Piety, but have denied the virtue of it. Directly opposite to our new School, which teaches, That Pains remain not due, after the fault forgiven: under pretence of promoting solid Devotion. And the Council pronounces, That it is altogether false, and against the Word of God, that the fault is never remitted, but that All the punishment is also forgiven. For besides Divine Tradition, there are illustrious examples in holy Writ, which most manifestly convince this error. Thus the Council, directly against our new Master, as will presently appear by his answer to this Doctrine. Further the Council pursues. Nay, the order of the Divine justice doth seem to require, that in an other manner sins should be pardoned in them who before Baptism offended by ignorance; then in those who after Baptism violate the Temple of God. And it becomes the Divine Clemency, that sins should not be pardoned (in Penance) without any satisfaction. Directly against our Master, who tells us; No Punishments are inflicted upon the score of satisfying the Divine justice, since God suffers no injury by our offences. The Council holds on. Let the Priests of God have before their eyes, that the Satisfaction which they impose (on Penitents) be not only as to the guard of a new life, or as a medicine of infirmity; but also as in revenge and chastisement of their past sins. And on this Doctrine, the Practice of the Church is grounded in the Sacrament of Penance, where Satisfaction is enjoined after Absolution and forgiveness of the sin, and that in Revenge and Chastisement. Directly against our Master, who excepts against this Doctrine, That after the sin forgiven, Pains remain due. And the Council concludes: which whilst our innovators will not understand, they so teach the best Repentance to be a new life, that they take away all the force and use of Satisfaction. And again, the same Council, Sess. 6. cap. 14. declares; That in the Penance of those who fall into sin (after Baptism) is not only contained, Ceasing from sins, and a detestation of them, or a contrite and humbled heart; but a confession and absolution; and also Satisfaction by Fastings, Alms, Prayers, &c. Not for the Eternal punishment, which together with the fault is remitted by the Sacrament; but for the temporal punishment, which (as holy Writ teaches) is not All of it, always remitted as in Baptism. Directly against Him: For the Fault is here remitted, together with the Guilt of Eternal punishment, by the Sacrament, and yet Temporal pains remain due in Penance, but not in Baptism. You see, Sir, Punishments due, after the sin remitted; which Doctrine you would disgrace with your Epithetes of dry and arbitrary. Where by the way I would have you observe, That sins are in an other manner remitted in Baptism, then in penance; for in this, a Temporary punishment remains due, not in That. And I pray you tell us, when you write again, Whether in Baptism receiceived with your Conditional affection to mortal sins, or an Absolute one to venial sins, if the Party should at that very moment depart this life; your Master would not condemn him to Purgatorry, even till the Day of judgement? though this Countil here declare, that the Fault, together with the Punishment, is All of it remitted in Baptism; and the Council of Florence defines, That the Souls of them who after Baptism received, contract no blemish at all of sin, are Presently received into Heaven. I do very much suspect, this Presently will signify at the Day of judgement, in your Doctrine.  
But because the Council here mentions Illustrious Examples in Scripture, where the sin was forgiven, and yet a punishment inflicted, which had no natural connexion to the sin itself, as all Divines understand in the case of David; 
Concilium Provinciale Senonense Decreta fidei, cap. 12.  where for his Crime, now forgiven, God took away his Son. It is not unworthy our observation, how our great Master was pinched with this Example, when he sustains, De Med. Stat. dimen 13. That punishments are not inflicted by God, which have no connexion with the crime. For there having (most injuriously) tied God to Nature; and told us, That God being the Author of Nature, which flows from him as from its proper Cause, mu contradict himself, if he act any thing against it: And therefore cannot assign punishments bearing no connexion with the fault. Yet presently (in the same leaf) to answer this Case of David, he was forced to have recourse to a Miracle, or work beyond the usual and connatural course of causes, and the usual connexion between the fault and penalty, that God might signalise a revenge: (which according to his Doctrine, is to make God contradicts himself.) In which he contradicts all his former Positions and Grounds, both of God's proceeding on the score of Revenge and Justice; and this his now delivered Doctrine, That he punishes not, but by a Penalty naturally connected, or flowing from the Crime. But presently he tells us, That such Examples are not to be drawn to the condition of ordinary punishments, which are usual in the common order of things. But why it may not be extended, that God's justice may and doth require of separated Souls, a punishment not now flowing from their inordinate Affections, he doth not tell us: Nor indeed could he give other Reason then, that this Doctrine would not square with his peripatetic Theology. For if either the inordinate ●ffections of Souls, in that state, might be redressed, or the Divine justice be satisfied by their sufferings, or our prayers before reunion; the design he had in moulding his new Purgatory, (which he himself sufficiently declares, De Med. Stat. dimen 22.) had been ruined and overthrown. Much better then, and more solidly did Calvin Phylosophyse, Instit. li●. 3. cap. 5.§. 6. What is Purgatory (says he to Catholics) but that satisfaction for sins which the souls of those who depart this life suffer? So that if this Opinion of satisfaction be destroyed, out of hand Purgatory itself is quite pulled up by the very roots. And when you write again, Sir, I expect your modesty should tell us; That this Council too, as well as that of Florence, doth not decree any thing against your Master, but against me. The Bells will happily chime your unchangeable brutish Affections in separated Souls: No punishments due after the sin forgiven: No temporary Punishment in Purgatory: No punishment in Revenge and chastisement: No punishment inflicted by God, but such as naturally flow from the Crimes.  
Sect. 39 But what is all This, if Master White (as you tell us, pag. 33.) say it is demonstrable, that Souls being purged are immediately in Heaven? Or if you can not beat it, with all this endeavour, into our heads, that charity is the immediate disposition to bliss: since this is the ground of his envied Book, forsooth, of the Middle State of Souls? (as you say, pag. 34.) For what can all the Councils prevail against a Demonstration? And were it not worth my Readers pains to see, and satiate his soul, with the excellent Demonstration of this sacred Verity? the Pope in our present Bull declares, Souls now purged see the divine Essence. And we having, touched something of his new Hell, why should we not see how his A ●amantine Chain reaches to Heaven too? Thus then, Instit. Sac. Tom. 2. lib. 3. Lect. 6. he with incomparable evidence, sufficient to destroy the hitherto only Faith of the world demonstrates, That Souls perfect in Charity, enjoy the Beatifical Vision. And first presupposing, That souls in the next life attain a plenary knowledge of all things. He thus pursues, Nevertheless (says he) since God is one only formality, which is so elevated above the reasons of all possible, and existent things, that it is superior to gender (genus) itself, and hath no common reason: it is evident that an intellect by force of the intellection of all possible things, much less of existents, can not be erected by consequence, and as it were virtual discourse, to the knowledge of such a formality, which is (as we may say) as it were, the definition of God: and therefore can not intuitively see God. Again, it is evident, That those who have lived holily, that is, exercised themselves to have God for the last end, and s●le good, having now received this plenitude of knowledge, 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 virtue of the entity is exercised and applied to the desired effect: such a Saint, not to be any other thing, than a man exercised according to the whole virtue 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 virtue 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 itself, (or speaking more especially, it is to be understood in act itself, 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 clearly see God. And now, truly Sir, if my Readers patience hath held out, as mine hath to Translate this long Demonstration, just as it lies, for fear of spoiling the nonsense, I think he desires me to make it his humble request to that Ingenious Gentleman, who Translated your Master's Middle State of Souls, who hath so well delivered us Virgil's sense, to put this admirable Demonstration in rhyme, it will go rarely to a Jews Trump. And I desire you to tell me when you Write again, in what mood and Figure this syllogism 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 reunion, And so;  
Sect. 40. Ninethly, You tell us, pag. 37. Master White endeavours to find 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, than a corporeal one? and what more powerful to ravish the whole affections of a soul, than 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 show in any former writer, and so justly he may be proud of it. The Souls than 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 ravished, the doubt will remain, Whether she will still continue her inordinate affections, or avert herself 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 only 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 enamoured 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 reunion, you fancy the Souls affections changed; (that is herself purged) by an incomparable pleasure, which even ravishes all her affections. And to complete a most pleasant Divinity, I could pursue it, even to your Master's 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. only 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 easy to be attained, and we continually pressed by our bodies to the enjoyment; the refraining from them is a far greater torment, than where the temptations are not so impetuous, or none at all; and the enjoyment represented as impossible, which at one blow out's off all the Wills pursuit: It will follow, That those who restrain themselves from these pleasures, are in a greater Hell in this life, than 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 clear account, How it should happen, that the Souls of the damned at the reunion should not all of them rectify 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 knowledge, 
Inst. Peri●. lib. 5. lec. 4.  all erroneous judgements corrected in them: their grief depending on this, that their affections to corporal pleasures are greater than in proportion to other desires, which ought to be preferred: it would not be inconsequent to t●is Doctrine, That those damned souls now seeing most evidently, that other desires ought to be preferred before these affections to corporal pleasures, (since this error is now rectified) and they in a condition, by reunion with the body, of changeableness, they should also rectify their affections, which are but these judgements, and by consequence become now denizens of Heaven, which also might seem to become the Mercies of God, and render the state of the Blessed more happy there, by their company.  
Sect. 41. Tenthly, You entertain your Reader, pag. 36, &c. with scoffing at hallowed Grains, sanctified Beads, the extending of Indulgencies to the next World, which you style External devices, utensils of a thriving Devotion, deluding privileges, &c. which perfectly befits a Scholar trained up in Luther's School; thus he began. And you are not content with this, you retrieve again, (in the same place,) and fix upon your Adversary, that signal calumny long since fixed upon the Church, (for the use of such things,) That she goes to Heaven by such things, not by holy desires: Nor even pretends, that such things promote souls in holy desires, or increase sanctity in them. In which you speak against your own Soul and Conscience: For you very well know, the Church is not guilty of this; nor your Adversary, who will tell you, that he believes with St. Paul, that if he had faith able to remove mountains, yet it would not avail him without charity; and further tells you, That such things as you here enumerate, do increase sanctity and holy desires in us, and render our prayers more effectual for the Souls in Purgatory.  
Eleventhly, You tell us, (in your Postscript,) That private calumnies are whispered against Master White, as holding strange Opinions, which his own Books contradict. I have also heard something of this, and I think our informations jump; you may peradventure find it hinted at in this discourse: Nor need that Gentleman fear your title of a calumniator, or that his Authority will not carry it, nor indeed will it be engaged in the Quarrel; he is provided of a Defence; I have showed him that very Doctrine in terms, in your Master's Book, which he had told him in Private; it is ready for you, you shall have it when you please to call for it: And I wonder those solid persons, acquainted with every resort of his Learning, did not see it.  
Lastly, You add, Your Master hath this comfort, That his carriage needs neither fear the exemplarity of his Adversaries lives, nor his unparalled Learning the force of their Arguments. In which, your Reader will be persuaded, that you were not a perfect Scholar in Galateus his School. The Publisher against whom you write, is a Person of eminent exemplarity; and for my part, where your Master's Pen is not engaged, I have been edified by him, even in his Writings I find some things most excellent; but why comparisons should be made, I do not understand. You and I being private persons, hope still the best, and pray for all those whom we desire to better by our example: But because it is both laudable and lawful to magnify the good and pious lives of men, I join heartily with you in this Encomium of your Master: And if you now design to advance in order to his Canonization, and can make good his Faith, (which is the first Quaere of that Court,) I shall very willingly give testimony to the exemplarity of his Life. I wish from my Soul, his Doctrine would appear entirely and fully Catholic; and for the rest, you have my Vote; he may be believed, as holy, as St. John Baptist.  
Sect. 42. And now, Sir, I hope to have given you some satisfaction in our point in controversy. We as yet have proceeded upon this unshakeable ground, That the Councils are unerrable in their Decrees; and upon this I have received a very ample and full▪ one myself. I do believe, That Souls are purged unclothed of their Bodies, and presently received into Heaven before reunion with them. And that the Council and Pope deliver this Position, I must see, if I have eyes; and I hope you will, by what is said. And this hope is heightened in me, because my Conscience tell me, I have proceeded with as even a hand as I could, in balancing what you have said against it, with that which I have said for it. If I am biased naturally on either side, it is on yours: Nature prompts me still to wish, the Church and her Faith were not engaged against you: Your opinion would, at one blow, ease me of that incumbent care to assist my dead Friends: But I have learned this work of mercy from a Child, to pray for the Dead, which in your system (as I have evinced) is fruitless. But alas, Sir, this business of Purgatory is not that which so much troubles my head, though it be one: I have a deeper fear: I am pressed with the consideration of this new moulded Theology, I see this demonstrative Doctrine, this pretence of reducing the mysteries of Faith to our narrow brains, this hope of introducing Science in lieu of Faith into the World, strikes much deeper than yet You imagine. Nor am I at all confident of your solid clear-sighted Friends, who are acquainted with every resort of Master White's Doctrine. I fear, and I think not without Reason, the Church and He have nothing common, but words; for the notions and significations are quite different: But our Faith lies not in the sound of words, but in the sense and meaning of them. When I am told, Souls are not purged in the state of separation, but only at reunion; though the word Purgatory yet remain, my Faith remains not of this Article. And so it will fare with the rest. I do believe Faith, Hope, and Charity are infused by the Holy Ghost, into our souls in Baptism. I do believe holy Iustif●ing Grace (by which we are the Sons of God) is something inhaerent in our souls; and my notion of these things which are supernatural, is, that they are of a different order and series than Nature. But when I am now taught, God is the Author of Nature, but showers not down into us an other series of things of an other or differing order; Reason is Nature to us, and the perfection of Reason is Demonstration: Though at the same time we are taught, That God perfects Nature by supernatural things; yet I suspect the word supernatural, being still the same, that now it is become equivocal, and signifies an other thing with him than it does with me. I do believe the ever Blessed Trinity to be Three real Persons, Father, Son and Holy Ghost: Yet where I find this most sublime mystery pretended to be Demonstrated by what is Essential in God (to know and love himself,) when I find it so brought down to our capacities, that it is pretended, The examples of logic and Natural philosophy equalise this Mystery; when I am taught, That the Father and Son (in Divinis) are Metaphors: I have a great apprehension that this doctrine and my hitherto received Faith agree but in words, not in the things signified by them. I do believe, That God most freely, and of his own goodness built this universe: I believe, He is not necessarily tied to the order or course of Nature: And when I am now taught, That God must contradict himself if he Act any thing against Nature. That, Out of the force and series of Nature, nothing could happen better to Judas, then to be damned. In fine, God should cease to be God, if this fly should not now be in nature. I fear though we agree in this word God, our apprehensions jump not at all. Christians apprehend and adore the liberal free hand of their Maker; but a God tied to any thing besides himself, is not a Christian God, but a Pagan Jupiter. I do believe upon Christ's words, That if I keep the Commandments I shall enter into life: and this is the foundation of my doctrine of manners. And when I am now taught, That God neither commands nor forbids any thing. However we agree in these words, Thou shalt not Steal: Thou shalt not commit Adultery: my whole doctrine of Morality is banished by this assertion. It will hereafter appear your Master hath furnished us with a fa● other Morality then ever Escobar thought of. What do you think of this Position of your Master in his book of Government and Obedience, ground 6. speaking of himself, An other man (says he) is no otherwise to me, than a piece of cloth or Wood, which I cut and shape after my own will, fittingly for my use: Even though I do him harm, or seek his ruin; It follows not I wrong him. How well doth this agree with that Principle of Nature, That we ought so to do to others, as we would have them do to us? In sum, where I see a pretender to Demonstrate all the Mysteries of our holy Faith, and that Faith shall cease and Evidence take place, I justly fear though the words are still retained, this is but to supplant Christ and his doctrine; our notions and significations of words must be changed, or else these stupendious Mysteries can not be leveled to our weak capacities. But though these be my apprehensions, yet I wish I were mistaken: I wish these new Doctrines may receive such Explications, that they may appear no less Catholic than those I profess, and shall be as happy to receive satisfaction, as you to give it me; but, withal, I must frankly promise you, that I shall require your satisfaction both in these and many other Doctrines. I do acknowledge with thankfulness, that one may be instructed by Master White, whose excellent Wit and Pen, if duly applied, is admirable; but if I mistake not, he hath flown beyond the bounds fixed by an unerring hand: and therefore desire you to accept of this serious Protestation, That I have an entire respect for his Person, and if any harsh word hath escaped my Pen, it is the Doctrine not He that is concerned in the epithet: the same I speak and intend to yourself. Though if you consider the case aright (where not only whatsoever is sacred to Catholics, but what the Heterodox-Party agree with them in, is thus attaqued; Where the foundations of Christianity and of all Religion, the Liberty of God, and Contingency of Creatures, is thus attempted by a Lucretian Galamawfry philosophy, to make way for a new Demonstrative Religion) such an exotic design deserves not a more mild censure than what I have fixed upon it: and yet I hope you will nor find your too too frequent Calumniating Adversaries, or any thing like it in my whole book. If you think there is any animosity in my Discourse, I heartily beg your pardon: we daily say, Sicut & nos dimittimus, where these heats are easily allayed; and for our present controversy of Purgatory, let us patiently expect the determination of our undoubted Superior, the Present sovereign Pastor, who (as the Florentin Council here tell us) holds the Primacy over the whole World: Who is the Successor of St. Peter, the Prince of the Apostles: and the true Vicar of Christ, and the Head of the whole Church, and the Father and Teacher of all Christians: And who finally had full power delivered unto him by our Lord Jesus Christ in St. Peter to Feed, to Rule, and to Govern the universal Church. To whom we will Candidly, Fairly and Religiously, (and not by any false suggestions or surprising friends, as you most strangely suspect, pag. 40. and thereby at once condemn both that supreme Court of Weakness, if not of Corruption, and your adversaries of Dishonesty) remit the whole controversy, and humbly submit to his judgement, both in this Particular, and in all other Disputable Points whatsoever.  
FINIS.   

THe Publisher desires my Adversary to take notice, That if there be any thing in this Discourse which depends on matter of Fact, in which he desires to be satisfied, he is ready to give him entire satisfaction before any Person of Honour, by undoubted Witnesses.   

A  

THE BULL OF Pope BENEDICT the Eleventh, (Otherwise called the Twelfth) Promulgated in the Year, 1336. Concerning the State of Departed SOULS.  
Faithfully Translated, as it is in the Roman Bullary, Printed at Rome, Anno Dom. 1638.  
Benedict, Bishop, the Servant of God's Servants, To the perpetual memory of Posterity.  
BLessed be God in his Gifts, and Holy in all his works, who through his mercy forsakes not the Sacred Roman, Catholic, and Apostolical Church, which his right hand hath planted as his Vineyard, and which he hath raised up, as chief and Conqueress, to be the head of all Churches; our Lord saying to Peter, Thou art Peter, and upon this Rock I will build my Church: but by his blessed Apostles, especially Peter and Paul, the singular Defenders of the same Church, keeps her through his compassionate Benignity and continual Piety: that she being governed by these Rulers, may remain stable in herself, as founded upon the firm Rock, and that all the believers of the Christian Faith may obey her, may yield to her, may intend to her, may live under her authority, may be under her discipline and correction. That in her nothing may be taught rashly, nothing brought in unwarily, nothing in Faith unadvisedly introduced: and that so men may decline from evil, and do good; that they may walk in the right paths, and make progress to better things, by their holy desires; that they may hopefully expect the near approaching rewards of the eternal life of just men, and fearfully dread the not far off calamities of Hell, appointed for the wicked. For it is written, Behold I come quickly, and my reward is with me, to render unto every one according to his works. But if it shall 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 herself 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 John 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 general Judgement, and also concerning other matters: some of them holding the negative, some the affirmative; others according to their own imaginations, endeavouring to show 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 brevity's sake: because they so differed amongst themselves from our determinations. And whereas our aforesaid Predecessor, to whom the determination of the abovementioned Questions did belong, had prepared himself in his public Consistory, as well before his Brethren, the Cardinals of the holy Roman Church, (of whose members we ourselves 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 incurred, 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 apostolical authority, 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 faithful, departed after they had received Christ's sacred Baptism; in whom there was nothi●g to be purged when they departed, nor also shxall be when he●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 baptised; when being baptised 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 kingdom, 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 itself by way of a visible object; but the Divine Essence showing itself 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 judgement.  
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 virtues.  
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 judgement, and afterwards, even to all Eternity.  
§. 4. Moreover We Define, That according to God's 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 judgement 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 faithful 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 heretic.  
§. 6. Let it not therefore be lawful 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 apostles.  
Given at Avinion, on the Fourth of the Calends of February, in the Second Year of Our popedom.   
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 body's Death: And that to relieve them from such their punishments, the Suffrages of the faithful yet living do profit them, to wit, Sacrifices of the Mass, Prayers, Alms-deeds, and other offices of piety, which are used to be performed by the faithful for other faithful, according to the institute of the Church.  
Art. 4. And that the Souls of them, who after Baptism received, have contracted no blemish at all of any Sin; as also those Souls, which after they have contracted the blemish of sin, are purged either in their Bodies, or being unclothed OF THEIR BODIES, (as is abovesaid,) are PRESENTLY received into Heaven, and clearly behold God himself in Trinity and Unity, as he is; yet according to the diversity of Merits, one more perfect than another.  
Art. 5. But that the Souls of them who depart this life in actual deadly sin, or only in Original sin, do PRESENTLY descend into Hell, to be there punished, though with unequal punishments.  
We also define, That the holy Apostolical Sea, and the Roman Bishop, holds the Primacy over the whole World; and that he, (the Roman Bishop,) is the Successor of St. Peter the Prince of the Apostles, and the true Vicar of Christ, and the Head of the whole Church; and the Father and Teacher of all Christians; and that full power was delivered unto him by our Lord Jesus Christ in St. Peter, to feed, to rule, and to govern the universal Church: As it is also contained in the Acts of General Councils, and in the sacred Canons.  
Given at Florence, in the public Synodical Session. In the year 1439. And subscribed by the Emperor of Constantinople, and the Greek and Latin Fathers, there and then present: as it appears in the Books of the Councils.    

B  
The Ten Heresies condemned by this Bull of Pope Benedict; gathered by Eymericus in his Directory of the Inquisitors, approved by Gregory xiii. cited, Pag. 29.  
IN the Extravagant of Pope Benedict xii. (says Eymericus) which begins, Blessed be God. These following Heresies are condemned, and their contraries are proved to be Catholic verities, and to be held as matters of Faith.  
The first heresy is, That according to the common ordination of God, the Souls of Just men departed before the Passion of our Lord Jesus Christ, in which nothing was to be purged; presently after the said Passion of our Lord Jesus Christ, before the resumption of their Bodies, and the general judgement, did not see, nor do see, nor shall see clearly and openly the Divine Essence, nor do enjoy it. No● after the Ascension of our Lord Jesus Christ, were, are, nor shall be in Heaven, in the Heavenly kingdom, and celestial Paradise with Christ, aggregated to the fellowship of the holy Angels.  
The Second heresy is, That according to the common ordination of God, the Souls of Just men departed before the Passion of our Lord Jesus Christ, in which something remained to be purged, the purgation being totally completed, presently after the said Passion of our Lord Jesus Christ, before the resumption of their bodies, and the general judgement; did not see, nor do see, nor shall see, the Divine Essence, clearly and openly, not do enjoy it: Nor after the Ascension of our Lord Jesus Christ, were, are, nor shall be in Heaven, &c.  
The Third heresy is, That according to the common ordination of God, the Souls of Just men departed, after they had received the sacred Baptism, in which nothing is to be purged, when they depart, before the resumption of their bodies, and the general judgement, do not see, nor shall see, the Divine Essence, clearly and openly, nor do enjoy it, nor are, nor shall be in Heaven, in the Heavenly kingdom, &c.  
The Fourth heresy is, That according to the common ordination of God, the Souls of Just men, departing after they have received the sacred Baptism, in which there is something to be purged, when they depart, their purgation being also totally completed, before the resumption of their bodies, and the general judgement, do not see, nor shall see clearly and openly, the Divine Essence, nor do, nor shall enjoy it, nor are, nor shall be in Heaven, &c.  
The Fifth heresy is, That according to the common ordination of God, the Souls of Infants regenerated by sacred Baptism, departing before the use of their freewill, before the resumption of their bodies, and the general judgement, do neither see, nor shall see, clearly and openly, the Divine Essence, nor do enjoy it, nor shall enjoy it, nor are, nor shall be in Heaven, &c.  
The Sixth heresy is, That according to the common ordination of God, the Souls of all the aforesaid Just men departed, before the resumption of their bodies, and the general judgement, shall not be blessed with the Divine Vision and Fruition, nor shall have eternal life and rest.  
The Seventh heresy is, That the Vision which the blessed Souls have of the Divine Essence, is not an intuitive and facial Vision.  
The Eighth heresy is, That according to the common ordination of God, the intuitive and facial Vision and Fruition of the Divine Essence shall be evacuated in the Blessed, nor shall be continued until the final judgement, nor from thence unto all Eternity.  
The Ninth heresy is, That according to the common ordination of God, the Souls departed in mortal Sin, presently after death do not descend into Hell, nor are tormented with infernal punishments.  
The Tenth heresy is, That in the day of Judgmen●, all men shall not appear with their bodies before the Tribunal of Christ, to render an account of their actions, 
2 Cor. 5. 10.  that every one may receive the things done in his body according to that he hath done, whether it be good or bad.   

C.  
The Discourse of an Eminently Learned Divine of our Nation, to prove the delivery of Souls before the Resurrection. Cited pag. 42.  

The Condemnation of Blacklow (or White) by a Pope and General Council.  
THe sense of the Florentin Council of the admission of some Souls, even those that now are in Purgatory, to Eternal Beatitude, before the day of General judgement.   

The Definition of the Council.  
In the Name of the most holy Trinity, Father, Son and Holy Ghost: This Sacred and universal Florentin Council approving, we define, That the Souls of those who after Baptism received have contracted no Blemish at all of sin; as also the souls of those which after the blemish of sin contracted, are now purged either in their bodies, or uncloated of their said bodies (as is above said) presently are received into Heaven, and do behold God himself in Trinity and unity as he is. Thus the Council.  
Though the very Text itself of the Florentin Council, seems abundantly sufficient to evince what we here aim at and intend: yet that the Stubborness of some persons (who are not the most knowing in the Ecclesiastical doctrine) may more powerfully be repressed. It is to be noted, That when any doubt arises concerning the meaning of a Council, we are diligently to seek out what occasioned such a Decree, and find what was then chiefly agitated and debated.  
The matter here in dispute between the Latins and the Greeks, was this, What Souls were admitted 〈…〉 to eternal Beatitude before the day of general judgement?  
Let us hear the Latins in this question concerning the fire of Purgatory; presently in the beginning of the Council.  
The Latins acknowledge both in this world a fire, and a Purgatory by fire; and also in the future world they acknowledge a fire, yet not purging, but eternal. They confess also, That souls are cleansed and freed by that (first named) Purgatory Fire, and that he who hath committed many offences, is freed after a long time of purgation; but he who hath committed a few, is sooner delivered.  
Let us now hear the Greeks.  
The Greeks are of opinion, That the Fire is in the future only, and that in this world, The temporary punishment of sinful Souls consists in their being imprisoned in a darksome place, where they remain for a time; but that they are purged, that is, freed and delivered from that obscure and afflicting place, by the Prayers and Sacrifices of the Priests, but not by Fire.  
Hitherto the Council of the Souls in Purgatory. It proceeds to declare the opinions of both Churches, concerning the souls of Just men, which have no debt at all to be paid.  
The Latins say, That the souls of holy and just men are in Heaven; and that (without any medium) they see and enjoy the Sacred Trinity.  
The Greeks imagine that the souls of just men have indeed obtained Beatitude, but not perfectly; and that they shall perfectly enjoy it, when they shall be reunited to their Bodies in the Resurrection. And, that in the mean while, they remain in a separated place, where they interiorly rejoice, entertaining their thoughts with the foreseen and fore-known perfect Beatiude and Adoption which is prepared for them.  
You see the Question clearly and plainly propounded: You see wherein the Eastern and Western Churches agree, wherein they disagree: What (after their frequent disputations) was at last concluded? Surely no other thing, then— The sacred council approving, We define, That the souls of them, who after Baptism received, have contracted no blemish at all of sin; as also those souls, which after they have contracted the blemish of sin, are purged either in their Bodies, or being unclothed of their said Bodies, are presently received into Heaven, and clearly behold God himself in Trinity and unity, as he is.  
Behold a Categorical Definition, directly determining the proposed difficulty. The Question was, How many sorts of souls were admitted to the intuitive Vision of God before the general day of judgement? The council answers, Three Sorts:  
The first sort, such as after Baptism, contracted no sin.  
The second such as although they contracted sin, yet fully satisfied for them before their death by worthy fruits of penance.  
The third, such as contracted sin, and did not fully satisfy in this life, but were purged afterwards in Purgatory.  
Our Aversary dares not deny an admittance of the First and Second sort of Souls to the fruition of God presently, before the day of general judgement. But he most inconsequently rejects the Third sort now in Question. For what an absurd Exposition of the Council would this be? The souls of Just men having no sin at all, are received presently before the day of general judgement to the clear Vision of God. In like manner the souls which have fully satisfied for their sins before their departure, are admitted presently before the day of judgement to eternal Beatitude: the souls cleansed in Purgatory are admitted presently, that is, in the day of judgement? When as this Third Sort of Souls is contained in the same period, under the self same form of words. And (which is to be taken special no●ice off) the Particle Mox presently, wherein is the greatest force, is joined only to this Third sort of Souls, though it is also necessarily understood in the two former.  
Surely none of the Latins, none of the Greeks, did either question or controvert, Whether the Souls of Just men, or the Souls in Purgatory were admitted to eternal Beatitude in the Day of general judgement: But the sole difficulty was of the time preceding; as manifestly appears by the Declaration of both Churches: and as concerning Purgatory, the difference between them was only this; That the Latins admitted the operation of a material Fire; the Greeks a darksome place, but not Fire.  
Now for that the Adversary is pretended to be a Catholic, and acknowledges that he ought to submit himself, not only to General Councils, but also to the judgement of the Chief Pastor: Let him attentively read and consider the solemn Decree of Pope Benedict the xii. (above related) where he shall find his Assertion in most plain terms condemned: For by that Constitution he may easily perceive in what sense this particle Mox presently, inserted in the Florentin Council, is to be explicated, where the same matter, almost in the selfsame words, is handled; and where it most manifestly signifies immediately, and before the day of general Judgme●t.  
This Decree is extant in Sanderus (de visibili Monarchia,) and it is also mentioned in the 7th Tome of the Councils, in the life of the said Benedict, in these terms.— He defined, That the Souls of holy men, sufficiently expiated from their sins, were blessed, and enjoyed the clear sight of God before the day of judgement. And he is there highly praised, as a virtuous man, and one perseverantly constant till his death in pious actions.  
What (think you) may we now judge of him, who calls the Definition of such a Pope, and of so great a Council, a new Doctrine, supported by no foundation, and opposite to the Churches practise?    

D  
The Answer to the Precedent discourse, by one of Master White's scholars, now a very able Proficient in his School.  
SIr, I have perused your Papers, which truly, according to the Opinion▪ That the Holy Ghosts assistance in Councils and Consistories, is without restriction or limitation, seems to me to evidence a deliverance of Souls out of Purgatory before the Day of judgement: But according to the Opinion, That the assistance of the Holy Ghost in Councils and Consistories, is no longer than there is a diligent search to find out what Christ taught, and his Apostles delivered as so taught, there appears only, that the Council of Florence and Pope Benedict, did think or judge it to be so, which may raise opposition to a Disobedience, but not to an heresy: For according to this later Opinion, that opposition, and no other is to be termed Heretical, that gain-says apparent Tradition. So that unless you show that the Council of Florence and Pope Benedict determined conformably to Tradition, Mr. 
a That is, Master White's.  Blacklowes calling the Doctrine and Practice new, will not savour the least of heresy; For certainly that Doctrine and Practice must be new, that took beginning after Christ and the Apostles.  
O! but where is this restriction? In Christ's own words, Docebit vos omnia quaecunque dixero vob●s, Not all truths, but such as I shall reveal to you. This restriction Vincentius Lirinensis understood, when he imputed the Erring of the Arim▪ to their preferring their private reasonings before the proper rule and light, Tradition, appointed by Christ to steer by: and the concurrence of Divines seems general, holding that there is no new Revelation, that the Church only declares matters of Faith, which supposes them delivered, not newly found out; else she might make matters of Faith, and bring all Truths within the compass of Christianity; whereas indeed Christianity can only be a belief of those Truths Christ taught, whilst he was conversant amongst men.  
This puts all to a loss: For how shall it be known when Councils and Consistories apply themselves aright? Easily, by examining Tradition of what you have seen and heard.  
This is the common light and plain way promised, to keep even fools from straying from Christ's Doctrine.  
Neither is Mr. 
b White.  Blacklow taxable in point of Disobedience, he having submitted himself both to the Pope and Council.  
FINIS.   

The principal errors.  
PAg. 70. line 4. leave very ill consequences behind it▪ read, draw very ill consequences after it. p. 98. l. 11. I now draw, hopes, r. I now draw, is hoped. p. 150. l. 3. corporea, r. corporeae.