We must assert that the souls in Purgatory suffer the pain of loss,
tempered by hope, and not like the souls in hell, which have no hope.

In the pain of sense we can distinguish two things. There is the sorrow
which follows closely the want or delay of the vision of God, and has
that for its object. There is also another pain, as it were outward,
and this is proportioned to the sensible pain which is caused in us by
fire, or any like action, contrary to nature and hurtful to it. That in
Purgatory this sorrow does follow the loss of God is most certain; for
that loss, or delay, is truly a great evil, and is most keenly felt to
be such by those souls that with all their strength love God and long
to see Him. Therefore, it is impossible for them not to feel the
greatest sorrow about that delay.

* * * * *

We must assert that, besides the pain of loss and the sorrow annexed to
it, there is in Purgatory a proper and peculiar pain of sense. This is
the more common judgment of the scholastics; and seems to be received
by the common judgment and approbation of the Church. Indeed, the
equity of the avenging justice of God requires this. The sinner,
through inordinate delight in creatures and affection for them,
deserves a punishment contrary to that delight; and if in this life he
has not made full satisfaction, he must be punished and freed by some
such pain as this, which we call the pain of sense. Theologians in
common teach this, and distinguish a proper pain of sense from the
sorrow caused by the want of the vision of God. Thus they distinguish
spiritual pains, such as sorrow for the delay of the vision, and
remorse of conscience, from corporeal pains, which come from the fire,