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is Hell, where there is eternal Pain, both of Lofs and Sente. The Second, Purgatory in which there is Pain of Lofs and Senfe, but only temporary. The Third is Limbus Infantum, the Suckling's Lobby, in which there is everlafting Pain of Lofs, but none of Sense; because, torfooth, it is fo remote from Hell, that its Fire cannot reach fo far. The Fourth is Limbus Patrum, the Manfion of the old Patriarchs, in which was only temporary Pain of Lofs, which Manfion now ftands empty, becaufe Chrift defcending, releafed the captive Fathers from thence.

Concerning the Perfons liable to be committed to this Goal of Purgatory, Bellarmine will have them to be only fuch as die in venial Sin, or depart under the Debt of Punishment, when the Guilt is already acquitted. Yet, in truth, the popish Doctors are as much together by the Ears about the Perfons, as the Place, for there he reckons feven different Opinions likewife, viz. 1. Some hold, that all, as well good as bad (Chrift only excepted) must be purged, or at leaft pafs through Purgatory; which Sentence, he fays, he dares neither approve nor condemn. 2. Others maintain, that all the Wicked, Devils and all, thall in Time be purified by this Fire. 3. That all Men only have that Privilege. 4. That only all Chriftians, whether Hereticks, or Catholicks. 5. Some averr, that only Catholicks may have the Benefit. 6, Others limit it only to Catholicks perfevering in the Faith. And Laftly, There want not fuch as contend, that all thofe only, who have done Alms-deeds in this Life, may go thither, tho' otherwise never so wicked. Thus we fee one Abfurdity, being embrac'd, begets a thoufand.

As to the Duration of Purgatory, Bellarmine fays, 'tis a Thing most uncertain, and therefore rejects the Notions. 1. Of fome that wou'd extend it beyond the Refurrection, to purge Bodies as well as Souls. 2. Of those who think that all the Reliques of Sin are purged by Death: For tho' he confeffes, fometimes they are, yet be fays too, fometimes they are not; and that efpecially, that in thofe that die against their Wills, or without the Ufe of Reason, fleeping, diftracted, or by fudG

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den Casualties; the Matter is very doubtful, nor indeed can be known. 3. Of thofe that maintain, that none lye in Purgatory above the Space of ten Years. But this Conceit, the Cardinal rejects, for two worthy Reafons. 1. Because there will be many Souls to be ranfomed out of Purgatory at the Day of Judgment, tho' divers be before releafed by the Prayers and Alms of the Living, especially by the Mais. 2. Because the Church often celebrates Maffes, for People dead above two hundred Years before.

Astouching the Pains to be fuffered in Purgatory, they are at no more Certainty. The felf fame Bellarmine defcribes them only not to be defperate, or with any Fear of Hell, but only a Want of the beatick Vifion, that is, Enjoyment of the Sight of God, accompanied with Pain of Senfe, and that to be inflicted by Fire; but whether properly or metaphorically fo called he knows not; nor whether fuch Fire be attended, and the poor Souls tormented by good Angels, or by bad ones, or how great the Pains may be: For thefe Things, he fays, are Secrets to be revealed another Day. Others think, that Fire and Water together are the Means of their Torture. Some tell us, it is a difmal Place, others prefent us with a more pleafant Landskip of it. For venerable Bede, (a) in his Hiftory of England, tells us, how a Ghoft appeared, and did credibly report, that it was only Salva Cuftodia, and not any fuch dreadful House of Correction; affuring People, that there was an infernal Place, where Souls fuffered no Pain, where they bad a Brook running thro' it. And Bellarmine, fomewhat forgetful of what he faid before, fays, it is nothing improbable, that there fhou'd be fuch an honourable Prilon, which is a most mild and temperate Purgatory..

(a) Lib. 5.

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This is the best Account the Papifts do, or can give, of the Nature of their Purgatory, which makes fuch a Figure in their Mock-Religion; and we have chofe to borrow the Defcription chiefly from the Treatife of Bellarmine on that Subject, not but that a Multitude of their Authors might be cited to the fame Purpose: But because he was undoubtedly one of the best learned of their Party, an eminent Cardinal, living but in the Days of King Fames the First, and his Works fo univerfally applauded by the Romanifts, that it cannot but be fuppos'd, he as punctually as might be, delivered the Sentiments of their Church in that particular Behalt.

To have recited thefe Dotages, is to refute them; for how abfurd is it to impofe that as an Article of Faith on the common People, which their profoundeft Doctors neither understand, nor are in any tolerable Measure agreed about.

Secondly, We come now to fhew you the Original of this Doctrine; and we find, that it had not the leaft Countenance from holy Scripture, nor any mention made thereof amongst Christians, for feveral hundred Years, in the pureft primitive Times, of which we shall fpeak hereafter. Whence then fhou'd fuch Conceits arife? truly, from the fame Fountain, whence many other puddled Streams of Rome's new Faith do fpring; that is to fay, from the Heathens originally, and from certain antient, but justly condemned and exploded Hereticks, at the second Hand. The Pagan Poets and Philo-fophers first hatched the Notion; for, we find Homer (a) telling long Stories of Ulyffes's Defcent into Hell, the Dialogues of Ghofts, the Punishment of departed Souls, and the Sacrifices to be offered to relieve them; wherein he is imitated by Virgil, who, in the Sixth of his Eneids, brings in Anchifes difcourfing at the fame Rate. Nor were their Philofophers lefs fanciful, than their

(a) In Ody. Lib. 11.

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Poets; for Plato de Anima, broaches the like Doctrine; and Cicero in Scipio's Dream, harps upon the fame String.

This platonick Idea was very taking with fome" Chriftians, newly come out of the Pagan Schools, and retaining ftill a Smack of the old Leven, amongst whom was firft Clemens Alexandrinus, who afferted. (a) "The Punishments of the Wicked after this Life, fhou'd in Time ceafe, and be determin'd." Whofe Error Origen advanced further, even to the purging of the Devils themselves, after fome vaft Time of Torture. The Montanifts and Carpocratian Hereticks, likewise held certain odd Fancies, tending to fuch a Purpose. And St. Ambrofe himself feems a little tainted; when in his Comment on the 118th Pfalm, he says, (b) "That "all muft pafs thro' the Flames, even John the Evange"lift." But as thefe were only certain Refemblances, and preparative Errors for the Fancy of Purgatory, as 'tis now held by the Roman Church, fo we cannot find any thing thereof pofitively preached up, with any Pretence of Certainty by the Fathers, 'till the Time of Gregory the Great, about the Year of Chrift, 600; who first of all plainly pronounced, that there was a Fire in the Bowels of the Earth, wherein the fmaller Sins were punifhed and purged by a temporary Pain. And this upon no better Proofs, than certain frivolous Stories of the Apparitions of Ghofts, the Dreams of doting Monks, and fanatical old Women. But this Conceit of Purgatory, being found a very ferviceable Fire for the Pope's Kitchen, it came to be injoin'd and impos'd as an Article of Faith, in one or two of thofe Conventicies, which they ridiculously call" General, and most facred Councils." The first Time it was thus endenizon'd in their Church, being at the Council of Florence, which was held only in the Year 1439.

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(a) Stomat. Lib. 6. (b) Sermo 21.

Lastly,

Lastly, We now come to lay down pofitive Arguments from the holy Scriptures, and the Opinions of the antient Fathers, against this imaginary Place of Torment. But, firft, these four Points in Controverfy are to be noted.

1. We believe that Chrift hath made full Satisfaction for the Sins of all thofe that believe in him; the Papists add thereunto "Human Satisfaction."

2. We maintain, that only Christ doth purge from Sin; they pretend, that other Things do it likewife.

3. We affert, that all Sins are purged by Chrift; they fay only mortal Sins.

4. Laftly, We hold, that we are purged by Chrift most perfectly; they fay, not perfectly, for ftill there may remain temporal Punishments to be paid in Purgatory. These Things, we fay, being premifd, thus we argue.

1. If Chrift hath perfectly fatisfied for all the Sins of Believers, and fully purged them, then there is no Purgatory after this Life: But the first is most true, and exprefly affirm'd by the beloved Apoftle. (a) "The "Blood of Chrift purgeth from all Sin." And again, (b) "He is faithful to forgive our Sins, and cleanfe us from "all Unrighteoufnefs." Therefore, there is no Purgatory after this Life..

2. If, after the Guilt is forgiven, there remains no Punishment, then there is no Purgatory, wherein fuch Punishment is to be inflicted. But St. Paul witneffeth, that. (c)" "There is no Condemnation to thofe that are in "Chrift Jelus:" It no Condemnation, certainly no Punishment, either temporal or eternal. And again, in

(a). 1 John 1.7. (b) Ver. 9. (c) Rom. 8. 1.

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