when the day of judgment shall come, the earth shall restore the bodies of the deceased, and the dust shall restore the relics of the dead which do rest in the graves; and the habitacles shall restore the souls which were committed to them; and the most High shall be revealed upon the seat of judgment." Also" that Scripture "nameth the habitacles of the souls, promptuaries (or secret receptacles); and meeting with the complaint of man, that the just which have gone before may seem to be defrauded, until the day of judgment which is a very long time, of the reward due unto them, saith wonderfully, that the day of judgment is like unto a crown, wherein as there is no slackness of the last, so is there no swiftness of the first. For the day of crowning is expected by all; that within that day both they who are overcome may be ashamed, and they who do overcome may obtain the palm of victory.' "Therefore, while the fulness of time is expected, the souls expect their due reward. Pain is provided for some of them, for some glory; and yet in the mean time neither are those without trouble, nor these without fruit." And these for the latter: "With fire shall the sons of Levi be purged, with fire Ezechiel, with fire Daniel. But these, although they shall be tried with fire, yet shall say: We have passed through fire and water. Others shall remain in the fire." "And if the Lord shall save his servants, quias mortuorum. Et habitacula, inquit, reddent animas quæ his commendatæ sunt: et revelabitur Altissimus super sedem judicii. Ambros. de bono mortis, cap. 10. ex 4. Esdr. cap. 7. ver. 32, 33. op. tom. 1. pag. 407. " Denique et Scriptura habitacula illa animarum promptuaria nuncupavit : quæ occurrens querelæ humanæ, eo quod justi qui præcesserunt, videantur usque ad judicii diem debita sibi remuneratione fraudari, mirabiliter ait, coronæ esse similem judicii diem, in quo sicut novissimorum tarditas, sic non priorum velocitas. Coronæ enim dies expectatur ab omnibus; ut intra eum diem et victi erubescant, et victores palmam adipiscantur victoriæ. Id. ibid. ex 4. Esdr. cap. 4. ver. 35. et cap. 5. ver. 41, 42. • Ergo dum expectatur plenitudo temporis, expectant animæ remunerationem debitam. Alias manet pœna, alias gloria: et tamen nec illæ interim sine injuria, nec istæ sine fructu sunt. Ibid. P Igne ergo purgabuntur filii Levi, igne Ezechiel, igne Daniel. Sed hi, etsi per ignem examinabuntur, dicent tamen: Transivimus per ignem et aquam. Alii in igne remanebunt. Id. in Psalm. 36. op. tom. 1. pag. 789. 4 Et si salvos faciet Dominus servos suos, salvi erimus per fidem; sic tamen salvi quasi per ignem. Etsi non exuremur, tamen uremur. Id. ibid. we shall be saved by faith; yet saved as it were by fire. Although we shall not be burned up, yet shall we burned." "After the end of the world, when the angels shall be sent to separate the good and the bad, this baptism shall be; when iniquity shall be burnt up by the furnace of fire, that in the kingdom of God the righteous may shine as the sun in the kingdom of their Father. And if any one be as Peter, or as John, he is baptized with this fire." Seeing therefore "hes that is purged here, hath need to be purged again there; let him purge us there also, when the Lord may say, Enter into my rest: that every one of us being burned with that flaming sword, not burned up, when he is entered into that pleasure of paradise, may give thanks unto his Lord, saying: Thou hast brought us into a place of refreshment." Hereunto we may adjoin that observation of Suarez the Jesuit: "They' who think that the souls of men are not judged at their death, nor do receive reward or punishment, but are reserved in hidden receptacles until the general judgment, do consequently say, that, as men do not receive their last reward or punishment, so neither are they also purged, until the general resurrection and judgment do come: from whence they might say with reasonable good consequence, that men are to be purged with the fire of conflagration." And with as good consequence Siquidem post consummationem seculi, missis angelis qui segregent bonos et malos, hoc futurum est baptisma: quando per caminum ignis iniquitas exuretur, ut in regno Dei fulgeant justi, sicut sol, in regno patris sui. Et si aliquis ut Petrus sit, ut Joannes, baptizatur hoc igni. Ambros. in Psalm. 118. serm. 3. op. tom. 1. pag. 997. * Sed quia hic purgatus iterum necesse habet illic purificari, illic quoque nos purificet, quando dicat Dominus; Intrate in requiem meam. ut unusquisque nostrum ustus romphæa illa flammea, non exustus, introgressus in illam paradisi amœnitatem, gratias agat domino suo: Induxisti nos in refrigerium. Id. ibid. Vid. et serm. 20. in eund. Psalm. 118. et enarrat. Psalm. 1. supr. pag. 223. Qui opinantur, animas hominum non judicari in morte, nec præmium aut pœnam recipere, sed reservari in abditis receptaculis usque ad judicium universale, consequenter dicunt, sicut non accipiunt homines ultimum præmium vel pœnam, ita neque etiam purgari, donec sit facta generalis resurrectio, et judicium: ex quo satis consequenter dicere potuerunt, purgandos esse homines igne conflagrationis. Fr. Suarez. in 3. part. Thom. quæst.. 59. art. 6. disput. 57. sec. 1. also, may we further add, that prayers were not to be made for the delivery of the souls of the dead from any purgatory pains, supposed to be suffered by them betwixt the time of their death and their resurrection, which be the only prayers which are now in question. "In" the resurrection, when our works, like unto clusters of grapes, shall be cast into the probatory fire as it were into the winepress; every man's husbandry shall be made manifest," saith Gregorius Cerameus, sometime archbishop of Tauromenium in Sicilia. And, “ Now man as yet is entered either into the torments of hell or into the kingdom of heaven, until the time of the resurrection of the bodies;" saith Anastasius Sinaita: upon whom Gretser bestoweth this marginal annotation, that this is the "Error* of certain of the ancient, and of latter Greece." And we find it to be held indeed both by some of the ancient (as namely in Caius, who lived at Rome when Zephyrinus was bishop there; and is accounted to be the author of the treatise falsely fathered upon Josephus, περὶ τῆς τοῦ παντὸς αἰτίας, a large fragment whereof hath been lately published by Hæschelius in his notes upon Photius his bibliotheca) and by the latter Grecians; in whose name Marcus Eugenicus, archbishop of Ephesus, doth make this protestation against such of his countrymen as yielded to the definition of the Florentine council. “We say, that neither the saints do receive the king * Εν τῇ παλιγγενεσία, τῶν ἔργων ἡμῶν δίκην βοτρύων τῷ δοκιμαστικῷ πυρὶ τεθέντων ὡς ἐν ληνῷ, κατάδηλος ή γεωργία ἑκάστου γίνεται. Gregor. Ceram. homil. in indictionis sive novi anni principium. W * Οτι οὐδεὶς οὐδέπω οὐδὲ ἐν γεέννῳ οὐδὲ ἐν βασιλείᾳ εἰσῆλθεν, ἕως τοῦ καιροῦ τῶν σωμάτων ἀναστάσεως. Anastas. Sinait. (al. Nicæn.) quæst. 91. * Error veterum quorundam, et recentioris Græcim. Gretser. ibid. in marg. pag. 501. edit. Ingolstad. * Καὶ ἡμεῖς μὲν οὔτε τοὺς ἁγίους ἀπολαβεῖν τὴν ἡτοιμασμένην αὐτοῖς βασιλείαν, καὶ τὰ ἀπόῤῥητα ἀγαθὰ, οὔτε τοὺς ἁμαρτωλοὺς εἰς τὴν γεέν ναν ἐμπεσεῖν ἤδη, φαμέν. ἀλλ ̓ ἐκδέχεσθαι τὸν ἴδιον ἑκατέρους κλῆρον, καὶ εἶναι τοῦτο καιροῦ τοῦ μέλλοντος μετὰ τὴν ἀνάστασιν καὶ τὴν κρίσιν. οὗτοι δὲ μετὰ τῶν Λατίνων τοὺς μὲν αὐτίκα μετὰ θάνατον ἀπολαβεῖν ἤδη τὰ κατ ̓ ἀξίαν ἐθέλουσι, τοῖς δέ μέσοις εἴτουν τοῖς ἐν μετανοίᾳ τετελευτηκόσι πῦρ αὐτοὶ καθάρσιον, ἕτερόν τι τῆς γεέννης ὑπάρχον αναπλά dom prepared for them, and those secret good things, neither the sinners do as yet fall into hell: but that either of them do remain in expectation of their proper lot; and that this appertaineth unto the time that is to come after the resurrection and the judgment. But these men, with the Latins, would have these to receive presently after death the things they have deserved: but unto those of the middle sort, that is, to such as die in penance, they assign a purgatory fire, which they feign to be distinct from that of hell, that thereby, say they, being purged in their souls after death, they likewise may be received into the kingdom of heaven together with the righteous." And therefore, as the Latins in their prayers for the dead have respect to the delivery of souls out of purgatory; so the Grecians in theirs have relation to that other state which is to determine with the resurrection; as in that prayer of their Euchologe, for example: "The body is buried in the earth, but the soul goeth in unknown places, waiting for the future resurrection of the dead; in which, O gracious Saviour, make bright thy servant, place him together with the saints, and refresh him in the bosom of Abraham :" the condition of which unknown places they do thus further explicate in another prayer. Forasmuch as by thy divine will thou hast appointed "the soul to remove thither, where it received the first being, until the common resurrection; and the body to be resolved σαντες ἀποδιδοῦσιν, ἵνα δι ̓ αὐτοῦ, φησι, καθαιρόμενοι τὰς ψυχὰς μετὰ θανάτον, ἐπὶ τὴν βασιλείαν καὶ αὐτοὶ μετὰ τῶν δικαίων ἀποκαταστῶσι. Marc. Ephesius; in epistola encyclica contra concil. Florentin. Vid. et Gennadium Scholarium, in defens. concil. Florentin. cap. 3. sec. 2. 2 Τέθαπται σῶμα μὲν ἐν γῇ, ἡ ψυχὴ δὲ ἐν ἀδήλοις πορεύεται, προσαναμένουσα τὴν ἐσομένην νεκρῶν ἀνάστασιν. ἐν ᾖ, φιλάνθρωπε σωτήρ, λαμπρύνας τὸν δοῦλον σου, ἁγιόις σύνταξον καὶ ἐν κόλποις Αβραὰμ διανάTavσov. Eucholog. Græc. fol. 138. * τὴν δὲ ψυχὴν ἐκεῖθεν χωρεῖν, ἔνθα καὶ τὸ εἶναι προσελάβετο, μέχρι τῆς κοινῆς ἀναστάσεως, καὶ τὸ σῶμα εἰς τὰ ἐξ ὧν συνετέθη ἀναλύεσθαι. διὰ τοῦτο δεόμεθα τοῦ ἀνάρχου πατρὸς, καὶ τοῦ μονογενοῦς σου υἱοῦ, καὶ τοῦ παναγίου καὶ ὁμοουσίου καὶ ζωοποιοῦ σου πνεύματος, ἵνα μὴ παρίδης τὸ σὺν πλάσμα καταποθηνᾶι τῇ ἀπωλείᾳ, ἀλλὰ τὸ σῶμα διαλυθῆναι εἰς τὰ ἐξ ὧν συνετέθη, τὴν δὲ ψυχὴν καταταγῆναι ἐν τῷ χορῷ τῶν δικαίων. Ibid. fol. 151. b. VOL. III. R into that of which it was composed: therefore do we beseech thee, the Father without beginning, and thine only begotten Son, and thy most holy and consubstantial and quickening Spirit, that thou wilt not permit thine own workmanship to be swallowed up in destruction; but that the body may be dissolved into that of which it was composed, and the soul placed in the choir of the right eous." That barbarous impostor, as Molanus rightly styleth him, who counterfeited a letter, as written by St. Cyril bishop of Jerusalem unto St. Augustine, touching the miracles of St. Hierome, taketh upon him to lay down the precise time of the first arising of this opinion among the Grecians, in this manner: "After the death of most glorious Hierome, a certain heresy or sect arose amongst the Grecians, and came to the Latins also: which went about with their wicked reasons to prove, that the souls of the blessed until the day of the general judgment, wherein they were to be joined again unto their bodies, are deprived of the sight and knowledge of God, in which the whole blessedness of the saints doth consist; and that the souls of the damned, in like manner, until that day are tormented with no pains. Whose reason was this; that, as the soul did merit or sin with the body, so with the body was it to receive rewards or pains. Those wicked sectaries also did maintain, that there was no place of purgatory, wherein the souls, which had not done full penance b Jo. Molan. histor. imag. lib. 3. cap. 36. c Post obitum gloriosissimi Hieronymi, quædam hæresis inter Græcos, id est, secta surrexit, quæ ad Latinos usque devenit: quæ suis nefandis nitebatur rationibus probare, quod animæ beatorum usque ad universalis judicii diem, in quo eorum corporibus erant iterum conjungendæ, visione et cognitione divina, in qua tota constitit beatitudo sanctorum, privabuntur; et damnatorum animæ similiter ad diem illum nullis cruciabuntur pœnis. Quorum ratio talis erat; Sicut anima cum corpore meruit vel peccavit, ita cum corpore recipit præmia sive pœnas. Asserebant etiam illius sectæ nequissimi, nullum fore purgatorii locum, in quo animæ, quæ nondum de suis peccatis in mundo plenam egissent pœnitentiam, purgarentur. Qua quidem secta pestifera crebrescente, tantus in nos dolor irruit, ut nos amplius pigeret vivere. Pseudo-Cyrillus, app. tom. 2. operum Augustini, epist. 19. et sub finem tomi 4. operum Hieronymi edit. Basil. vel. 9. ut a Mariano Victorio tomi sunt dispositi. |