a charge of heresy for denying the immediate admission of the saints to the beatific vision, Bellarmine observes, that "this Pope really believed so, while it was lawful for him so to do without danger of heresy; for as yet no definition of the Church had existed." Whence it is manifest that nothing had been defined as to the existence or nature of Purgatory by any previous Council; nor, whatever notions may have prevailed respecting it, is there any evidence of its promulgation as an article of faith until the time of the Council of Trent, A.D. 1564. It is therefore upon the sole authority of the above Councils that the doctrine in question, and the Papal practice, which has been appended to it, of PRAYING for the Dead, are received by the members of the Romish Church, and advocated, as will be seen in abundant quotations from their works, by the most approved divines and writers of that Church even to the present hour.2

1

See Note Z, p. 27.

2 See Note A A, p. 27.

11

NOTES TO CHAPTER I.

Note A, p. 4.

PURGATORIUM esse, animasque ibi detentas, fidelium suffragiis, potissimum verò acceptabili altaris sacrificio, juvari. Concil. Trident. sess. xxv. init. p. 238. See also Symb. P. Pii IV. apud Bullas ad Concil. Trident. additas, p. 314. Romæ, 1564.

"There is a Purgatory, and the souls there detained are assisted by the suffrages of the faithful, and most especially by the acceptable sacrifice of the altar."

Note B, p. 4.

Tria sunt loca, quæ mortuorum animæ pro diversis meritis sortiuntur; Infernus, Purgatorium, Cœlum. In Inferno impii, in Purgatorio purgandi, in Cœlo perfecti. Qui in Inferno sunt redimi non possunt, quia in Inferno nulla est redemptio; qui in Purgatorio sunt,expectant redemptionem, prius cruciandi aut calore ignis, aut rigore frigoris, aut alicujus gravitate doloris; qui in cœlo sunt, gaudio gaudent ad visionem Dei. Quia igitur primi redimi non possunt, tertii redemptione non indigent, restat ut ad medios transeamus per compassionem, quibus juncti fuimus per humanitatem. Bernard. Serm. de 5 Negot. et de 5 Region. col. 1718, F. Coloniæ, 1620.

"There are three places which departed souls inherit according to their different deserts, viz. Hell, Purgatory, Heaven. In Hell are the wicked, in Purgatory those to be cleansed, in Heaven the perfect. Those who are in hell cannot be redeemed, since in hell there is no redemption; those who are in Purgatory wait for their redemption, after enduring torture, either from the heat of fire, or the intensity of cold, or severity of some pain; those who are in Heaven rejoice in the vision of God. Since therefore the first cannot be redeemed, and the third stand in no need of redemption, the second, to whom we have been united by the bonds of humanity, become objects of our compassion."

"What place, I ask, must that be, which our Saviour calls Abraham's bosom, where the soul of Lazarus reposed (Luke xvi. 22), among the other just souls, till he by his sacred passion paid their ransom? Not heaven, otherwise Dives would have addressed himself to God instead of Abraham, but evidently a middle state. Again, of what place is it St. Peter speaks, where he says, 'Christ preached to those spirits which were in prison' (1 Pet. iii. 19). It is evidently the same which is mentioned in the Apostles' Creed: He descended into Hell; not the hell of the damned, to suffer their torments, but the prison above mentioned, or Abraham's bosom; in short, a middle state. The prelate's [Porteus] diversified attempts to explain away these scriptural proofs of Purgatory are really too feeble and inconsistent to merit being even mentioned." Milner's End of Religious Controversy, Let. LV. p. 369.

"Both these divines [Wake and Tomline], together with Pearson, Burnet, and numerous others, admit of an intermediate or third place for departed spirits, distinct from heaven and hell: now this place is what Catholics call Purgatory." Ibid. p. 377.

With an inconsistency, for which the Protestant is not responsible, Abraham's Bosom sometimes appears to have been considered as distinct from Purgatory.

Piorum animæ, quum è vivis excessissent, vel in sinum Abrahæ deferrebantur, vel, quod etiam nunc iis contingit quibus aliquid diluendum et persolvendum est, Purgatorii igne expiabantur. Catech. ad Paroch. p. 74. Lugduni, 1579.

"The souls of the pious, when they had departed this life, were [before Christ's death and resurrection] translated into Abraham's bosom, or, as still happens to those who have any thing to be cleansed and atoned, received expiation by the fire of Purgatory."

Note C, p. 4.

Purgatorius locus, in quo animæ purgantur, est conjunctus ei, in quo damnati puniuntur. Bellarm. de Purgat. lib. ii. c. 2, tom. ii. p. 406, F. Colon. 1628.

"The situation of Purgatory, in which souls are cleansed, is adjacent to that in which the damned are punished."

Habemus Purgatorium, Infernum, ac Limbos patrum, et pueroBellarm. de Purgat. lib. ii. c. 6,

rum, loca subterranea esse.

tom. ii. p. 410, F. Coloniæ, 1628.

“We hold that Purgatory, hell, and the abodes of the Fathers and of children, are subterraneous places."

Purgatorium est sub terrâ, vicinum inferno. Dens Theolog. tom. vii. p. 353. Dublin, 1832.

66

Purgatory is situated under the earth, contiguous to hell." Purgatorium est sub terra, versus centrum, ad ripam inferni. Faber. Disput. tom. ii. pp. 448, 449. Paris, 1720.

66

'Purgatory is situated under the earth, near the centre, on the brink of hell."

Note D, p. 4.

Sed tamen de quibusdam levibus culpis esse ante judicium purgatorius ignis credendus est. Greg. M. Dial. lib. iv. c. 39, tom. ii. col. 441, E. Paris, 1705.

"Nevertheless we must believe in the existence of a purgatorial fire, before the judgment, for certain light transgressions."

Error est Origenis, qui extendit tempora Purgatorii ultra diem resurrectionis. Bellarm. de Purg. lib. ii. c. 9, tom. ii. p. 412, B. Coloniæ, 1628.

"Origen erroneously extends the duration of Purgatory beyond the day of Resurrection."

Note E, p. 4.

Est Purgatorius ignis, quo piorum animæ ad definitum tempus cruciata expiantur. Catech. ad Paroch. p. 72. Lugduni, 1579. "There is a purgatorial fire, in which the souls of the pious, having been tortured for a stated time, receive expiation."

Si quis, post acceptam justificationis gratiam, cuilibet peccatori pœnitenti ita culpam remitti, et reatum æternæ pœnæ deleri, dixerit, ut nullus remaneat reatus pœnæ temporalis exsolvendæ, vel in hoc sæculo vel in futuro, in purgatorio, antequam ad regna cœlorum aditus patere possit: anathema sit. Concil. Trident. Sess. vi. cap. 16, can. 30, p. 42. Romæ, 1564.

"If any one shall affirm that, after receiving the grace of justi

fication, sin is so remitted to any penitent sinner, and the liability to eternal punishment is so removed, that no liability to temporal punishment remains, either in this world, or in the next, in Purgatory, before access can be obtained for him into the kingdom of heaven let him be anathema."

Si quis dixerit, totam pœnam simul cum culpâ remitti semper à Deo, satisfactionemque pœnitentium non esse aliam, quàm fidem, quâ apprehendunt Christum pro eis satisfecisse : Anathema sit. Concil. Trident. Sess. xiv. cap. viii. can. 12, p.111. Romæ, 1564.

"If any one says, that the whole punishment is always remitted by God together with the guilt [of sin,] and that the satisfaction of penitents is nothing else than the faith by which they apprehend that Christ has made satisfaction for them: let him be Anathema."

"Since the infinite goodness of God can admit nothing into heaven, which is not clean and pure from all sin, both great and small; and his infinite Justice can permit none to receive the reward of bliss, who as yet are not out of debt, but have something in justice to suffer; there must of necessity be some place or state, where souls departing this life, pardoned as to the eternal guilt or pain, yet obnoxious to some temporal penalty, or with the guilt of some venial faults, are purged and purified before their admittance into heaven." A Papist Misrepresented and Represented, p. 59. A.D. 1685.

Purgatorium est locus quidam, in quo, tanquam in carcere, post hanc vitam purgantur animæ, quæ in hâc non plene purgatæ fuerunt; ut nimirum sic purgatæ in cœlum ingredi valeant, quò nihil intrabit coinquinatum. Bellarm. de Purgat. lib. i. cap. 1. tom. ii. p. 390. Coloniæ, 1628.

"Purgatory is a certain place, in which, as in a dungeon, souls which have not been fully cleansed in this life, are cleansed after it, to the intent that, having been so cleansed, they may have access into heaven, whither nothing defiled shall enter."

Per pœnas Purgatorii peccatum veniale expiatur etiam quoad culpam. Bellarm. de Purgat. lib. ii. c. 6. tom. ii. p. 410, C. Coloniæ, 1628