Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. VIII. The eighth Chapter treateth of their Limbus Patrum, or their Purgatory.

SECT. 1.

Objection. THeir opinion of Purgatory, or Limbus Patrum, (where they say all the ancient Fathers were be∣fore Christ) they ground upon such Texts of Scrip∣ture as these, viz. In that it is said, that Abraham was gathered to his people, Gen. 25. 8. &c. which Purgatory (say they) is not for the purging of Mor∣tall, but Veniall sinnes; and therefore the sinnes of the Fathers were purged there.

But that Abraham went to no such place is evident, Luke 16.* 1.1 15. where the place to which he went is called Abrahams bosome, which certainly cannot be a member of Hell, as they make Lim∣bus; the Apostle also sheweth to what place the faithfull are ga∣thered unto, Heb. 6. 12. where he exhorteth to be followers of them, who through faith and patience inherit the promises; as also Heb. 12. 22, 23. where the Author termeth the place to which they are gathered, The City of the living God, the heavenly Je∣rusalem, the place of an innumerable company of Angels, the gene∣rall Assembly, and Church of the first borne which are written ïn Heaven, to God the Judge of all, and to the spirits of just men made perfect; so that where the spirits of just men were, there the An∣gels were, for so we read, Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome; but Angels are not in Limbus Patrum, ergo not the soules of Saints departed.

Again, Henock is said to be of that people to whom Abraham was gathered, but Henock was not in Limbus, for he was taken up into heaven, Gen. 5. 24. 2. Abraham, went to his fathers in ••race, Gen: 25. 8. that is, with joy and comfort; but what joy and comfort is there in Limbus, a Lake, and dungeon of dark∣nesse. 3. To be joyned to his people, is not to be joyned to the

Angels, for Abraham is said to goe to his Fathers, but the An∣gels were not his Fathers, neither is the phrase alone, as to say, he slept with his Fathers, or went the way of all flesh, or changed his life, for Ishmael is also said to goe to his people, Gen. 25. 17.

SECT. 2. Of Abrahams and Ishmaels people.

NOw Abraham and Ishmael had not the same people to goe un∣to, the faithfull cannot be said to be Ishmaels people, nor the prophane sort to be Abrahams people; but if the meaning of the phrase were no more then that they were joyned to the state of the dead, the faithfull and prophane should all goe to one people, wherefore this phrase, must needs imply a speciall disposition of the Soules of the faithfull after this life, in being associated to the company of the just, and laying up their bodies in an assured hope of the resurrection. The Apostle also sheweth what it is for the righteous to be gathered to their people, Heb. 12. 22, 23. to which we are joyned by faith whilst we live, and really when we are dead, as one saith, now, quo ad spem, in hope, but then, quo ad rem indeed.

Again, the Spirit of the Lord pronounceth a blessing to them that dye in the Lord, Rev. 14. 13. which are three Arguments a∣gainst Purgatory:

• 1. In that they which dye in the faith of Christ are blessed, but they which are in Hells torments (for Purgatory they say is a part of Hell) are not blessed.
• 2. They are said to rest from their labours, but they which are in Purgatory are in labour and paine.
• 3. Their works are said to follow them for their reward, but they which are tormented and punished are not rewarded.

Therefore we acknowledge no other Purgatory, but in this life* 1.2 a perfect purgation of our sins in Christ, and an imperfect, which is by a fiery probation of affliction, as the Apostle termeth it, 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them; Job also sheweth, that our Purgatory fire is in the affliction and sorrow of

this life, where he saith, Ex ibo & aurum, I shall come forth like Gold, Job 23. 10. As also the Prophet Isaiah saith, That the Lords fire i•• in Sion, and his furnace at Jerusalem, Isa. 35. 9. it is not then in Hell, or Purgatory.

SECT. 3. The Papists leave many things uncertain, and undiscussed touch∣ing Purgatory.

AGain, the most learned of them shewing the difference be∣twixt the ministry of the Angels in this life and in the next, leaveth it as uncertain, and undiscussed, whether the good Angels or the bad are the Ministers of the torments in Purgatory; as for the bad Angels, that they should be the Ministers of the Torments in Purgatory, or that they should exercise power over them, that in their life time did conquer the Devill, they hold not; neither yet will they have them to be the good Angels, for it is not meet (say they) that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven. should be punished by such Angels.

Now let any reasonable man judge, whether Purgatory be a meere fantasie, yea, or no, where there is supposed to be tor∣ments, and yet no tormentors, viz. neither good or bad Angels, and if not they who then, not Christ I am certain, for he hath re∣deemed them, neither God himself, for the Apostle saith, Who shall lay any thing to the charge of Gods elect, it is God that justi∣fieth, who shall condemne? Rom. 8. 33, 34. God then having justi∣fied them by faith in Jesus Christ, there is nothing further to be laid to their charge; if then there be no tormentor in Purga∣tory, there is no torment in Purgatory, and so the fire of Purga∣tory is quite extinguished, and put out.

SECT. 4. Other circumstances not agreed on, &c.

AGain, besides the uncertainty who should be the tormenters; there be other maine points not yet resolved amongst them concerning Purgatory; as 1. Of the place, where it is. 2. Of the

fire, what it is, whether it be Corporall, or Spirituall. 3. Of the time, how long it shall last, whether for hundreds of yeares, or thousands. 4. Concerning the greatnesse of the paine, whether it exceed all the torments and punishments in this life; all which Articles are not yet defined and determined amongst them, we will therefore leave them to their uncertainties, and as they make question of the circumstances of Purgatory, so let all Christians not only make question of Purgatory it self, but also assure them∣selves* 1.3 that it is meerely an invention of their owne, as that of Ab∣solution, which they invented for no other end then to advance themselves in wealth and dignity.

For otherwise, what rationall man can think that it is in the power of any man to forgive the sins of another, which cannot for∣give his owne, as in example; If Peter had the power to have forgiven the sins of other men, what need had he to have wept and ••••pented for his owne, or of whom needed he to have asked par∣don, seeing he had all the power in his owne hands, as they ex∣pound the Text, Mat. 16. 19. and if so then it must consequent∣ly follow, that if God would forgive sins he could not without Peters consent, of whom the Pope is Successor (as they also say) in power and holinesse.

SECT. 5. From whence all the glory of Popery sprung, and is continued.

ANd from hence sprange all the glory of the Papacy, threat∣ning the Layety, whom they kept in the darknesse of igno∣rance, by with-holding from them the light of the Scrip∣tures, that if they would not give such and such gifts to the Church, build such a Monastery, Abbey, Nunnery, Cathedrall, (and what not which they pleased, as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them) they should incur his Holinesse displeasure, who had power either to damne or save them; by which jugling we have had all the Popish buildings erected, which either are or have been in this Kingdom, for if his Holinesse commanded, it must be accomplished in paine of Damnation, or a worse turne,

which God himself could not hinder if it were his Holinesse plea∣sure to the contrary; and in this manner was the Laiety brought poore and the Clergie rich, ingrossing (by this means) into their hands even the very fat of the Land, as it is most apparant to them that observe in what places of the Kingdome those religious houses (as they terme them) are situated.

But had Peter had that power which the Pope claimeth (as* 1.4 his Successor) doubtlesse Paul durst not have gain-sayed him as we read he did, (Gal. 2. 11.) for feare lest he should have damned him; as also by this meanes one of the Apostles should have been greater then another in power, which is absolutely forbidden, as I have formerly shewed; it is therefore most evi∣dent that Peter had no prerogative above his fellow Disciples, neither doe we read in Scripture that ever Peter pronounced Absolution to any man; so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions, which he requireth of his simple stupid Tenants, whom I hope will now have more wit or grace, then to be any longer cheated by him, or inthralled in his Tyrannicall and Anti-christian Kingdome.

Notes

• * 1.1

  Against these grosse opinion of Purgatory, or Limbus Pa∣trum.
• * 1.2

  No other Pur∣gatory but in this life.
• * 1.3

  Purgatory and Absolution invented only to get money.
• * 1.4

  We need not fear the Popes curse any more then Paul did Peter.