"By the pains of Purgatory venial sin is expiated, in respect of its guilt."

Purgatorium pro iis tantum esse, qui cum venialibus culpis moriuntur ; *** et pro illis qui decedunt cum reatu pœnæ, culpis jam remissis. Bellarm. de Purgat. lib. ii. c. 1. tom. ii. p. 406, F. Coloniæ, 1628.

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***

Purgatory exists for those only who die in venial sins; and for those who depart this life with liability to punishment, their guilt having been already remitted."

Est à fide catholicâ alienum negare purgatorium fidelium animarum, quæ hinc in statu gratiæ decesserint. Thom. Aquinat. Summa Theologica, Suppl. Quæst. 100 de Purg. Duaci, 1614.

"It is inconsistent with the catholic faith to deny a Purgatory of faithful souls, which have departed hence in a state of grace."

Aliquem esse Purgatorii locum, in quo fidelium in Christi gratiâ decedentium animæ, quæ necdum dignis pœnitentiæ operibus pro culpis de integro et ex æquo satisfecerunt, cruciatibus ad tempus expurgantur. Cabbasutii Notit. Concil. Flor. c. 92. p. 645. Lugduni, 1670.

"There is a certain place of Purgatory, in which the souls of the faithful departing in the favour of Christ, which have not yet made complete and adequate satisfaction for their faults by works worthy of repentance, are purified for a time by tortures."

Περὶ δὲ τοῦ καθαρτηρίου πυρὸς ἐλύθη οὕτως· ὅτι αἱ ψυχαὶ τῶν δικαίων τέλεον ἀπέλαβον τὸν στέφανον ἐν οὐρανοῖς, καθόσον εἰσὶ ψυχαί· καὶ τῶν ἁμαρτωλῶν τὴν τελείαν κόλασιν· αἱ δὲ μέσαι ὑπάρ χουσι μὲν ἐν βασανιστηρίῳ, καὶ εἴτε πῦρ ἐστὶν, εἴτε ζόφος καὶ θύελλα, εἴτε τι ἕτερον, οὐ διαφερόμεθα. Concil. Florent. (A.D. 1439) αρ. Labbe et Cossart. tom. xiii. col. 492. Paris, 1672.

ap.

"With respect to the purgatorial fire it is thus determined : That the souls of the righteous receive a perfect crown in heaven, so far as they are spirits: that those of sinners endure unalterable punishment; and that those between the two are in a place of torment: but whether it be fire, or storm, or anything else, we do not dispute."

Note F, p. 4.

Est Purgatorius ignis, quo piorum animæ ad definitum tempus cruciatæ 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." See Note P, p. 24.

Communis sententia Theologorum est, verum et proprium esse ignem [Purgatorii,] et ejusdem speciei cum nostro elementari. Bellarm. de Purgat. lib. ii. c. 11, tom. ii. p. 4, A. Coloniæ, 1628.

"It is the general opinion of Theologians that the fire [of Purgatory] is a true and proper fire, and of the same quality with our elementary fire."

Theologi fere omnes docent eodem in loco esse, et eodem igne torqueri, damnatos et animas Purgatorii. Bellarm. de Purgat. lib. ii. c. 6, tom. ii. p. 410, C. Coloniæ, 1628.

"Almost all Theologians teach that the damned, and the souls in Purgatory, are in the same place, and tortured in the same fire."

Certum est etiam, unam Purgatorii pœnam esse carentium divinæ visionis.

Certum est, præter hanc pœnam esse etiam aliquam aliam, quam Theologi vocant pœnam sensus.

Certum est, in Purgatorio, sicut etiam in inferno, esse pœnam ignis, sive iste ignis accipiatur propriè, sive metaphoricè, et sive significet pœnam sensûs, sive damni, ut quidam volunt. Bellarm. de Purg. lib. ii. c. 10, tom. ii. p. 412, H. Coloniæ, 1628.

"It is certain, that one punishment of Purgatory is the want of the divine vision."

"It is certain, that besides this punishment, there is also some other, which Theologians call pain of sense."

"It is certain, that there is in Purgatory, as in hell, a punishment of fire, whether that fire be understood literally, or metaphorically, and whether it signifies punishment of sense, or of loss, as some suppose."

Gregorius dicit quòd, sicut sub eodem igne aurum rutilat, et palea fumat, ita sub eodem igne peccator crematur, et electus purgatur. Thom. Aquinat. Suppl. Quæst. C. art. 2, p. 166.. Duaci, 1614.

Gregory says, that As beneath the same fire gold brightens and straw smothers, so beneath the same fire the sinner is burned, and the elect cleansed."

Purgatorium est locus inferior, inferno conjunctus, ita quod idem ignis sit, qui damnatos cruciat in inferno, et qui justos in Purgatorio purgat. Ibid. in conclusione.

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Purgatory is a place beneath, adjacent to hell, so that it is the same fire which tortures the damned in hell, and cleanses the just in Purgatory."

Igne aliquo torquentur, ut communiter sentiunt Theologi. Delahogue, de Poenitentiá, p. 304.

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Theologians commonly believe that souls are tortured in some kind of fire."

Constans Latinorum sententia est, in Purgatorio esse ignem materialem similem igni infernali, et ideo Ecclesiam, pro animabus fidelium orantem, non petere tantum locum lucis et pacis, sed et refrigerii, videlicet contra ignis ardorem. Bouvier, de Pœnit. p. 285.

"The general opinion of the Latins is, that in Purgatory there is a material fire similar to the infernal fire; and therefore, that the Church, in praying for the souls of the faithful, asks not only for a place of light and peace, but also of refreshing; that is to say, from the heat of the fire."

Nam, (ut rectè explicat Card. Cajetan. in Tract. de Contritione, Quæst. 4,) pœna illa, quæ luenda restat post culpæ remissionem, est illa ipsa pœna sensus, quam in Gehennâ pati debuisset peccator, remotâ solum æternitate. Bellarm. de Pœnitentiâ, lib. iv. c. 1. tom. iii. p. 298, D. Coloniæ, 1628.

"Cardinal Cajetan rightly explains, that the punishment, which remains to be expiated after the remission of guilt, is that very same sensible punishment which the sinner ought to suffer in Hell; its eternity only being removed."

Note G, p. 4.

Pœna Purgatorii excedit omnem pœnam temporalem hujus vitæ. Catech. ad Paroch. p. 74. Lugduni, 1579.

"The punishment of Purgatory surpasses all temporal punishment of this life."

C

Pœnas Purgatorii esse atrocissimas, et cum illis nullas pœnas hujus vitæ comparandas, constanter docent Patres. Bellarm. de Purgat. lib. ii. c. 14, tom. ii. p. 413, D. Coloniæ, 1628.

"The Fathers constantly teach that the punishments of Purgatory are most excruciating, and that no pains of this life are to be compared with them."

Ignem acerrimum Purgatorii. Bellar. de Purg. lib. i. c. 11. tom. ii. p. 401, H.

"The fire of Purgatory is most bitter.”

Note H, p. 4.

Non credat celebrans se dicendo missam unam posse satisfacere pro duobus, pro quorum utroque promisit specialiter et in solidum celebrare. Absit enim ne à quocunque catholico credatur, tantum intensive proficere missam unam devote celebratam mille hominibus, pro quibus forsan dicitur, quam si mille missæ pro eis devotione consimili canerentur. Constitut. Joh. Peckham, apud Wilkins Concil. vol. ii. p. 52. Ed. London, 1737.

"Let not the officiating minister believe that by saying a single mass he is able to make satisfaction for two persons, when he has promised to celebrate one specially and separately for each. Far be it from any Catholic to believe that one mass devoutly celebrated can so essentially benefit a thousand men, for whom perchance it may be said, as if a thousand masses were sung for them with the like devotion".

A pœnâ Purgatorii unus citius alio liberatur. Bellarm. de Purgat. lib. ii. c. 2, tom. ii. p. 406, F. Coloniæ, 1628.

"One person is liberated from the punishment of Purgatory sooner than another."

Catholici docent pœnas temporales alterius vitæ, quæ in Purgatorio luendæ essent, redimi posse jejuniis, precibus, eleemosynis, aliisque piis ac laboriosis operibus hujus vitæ. Bellarm. de Pœnit. lib. iv. c. 3, tom. iii. p. 299, F. Coloniæ, 1628.

"Catholics teach that the temporal punishments of another life, which are to be undergone in Purgatory, may be bought off by fastings, prayers, almsgivings, and the other pious and laborious works of this life."

Note I, p. 5.

"Such as die in venial sin, or not having fully satisfied for the temporal punishments due to their mortal sins which are forgiven them, go to Purgatory, till they have made full satisfaction for them, and then to heaven." An Abridgement of the Christian Doctrine, cum permissu Superiorum, p. 110. Dublin, R. Grace, 1828.

Note K, p. 5.

Si quis dixerit, missæ sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti, neque pro vivis et defunctis, pro peccatis, pœnis, satisfactionibus, et aliis necessitatibus offerri debere: Anathema sit. Concil. Trident. sess. xxii. ch. 9, can. 3, p. 163. Romæ, 1664.

"If any one shall say that the sacrifice of the mass is a sacrifice only of praise and thanksgiving, or that it is a simple commemoration of the sacrifice perfected on the cross, and not a propitiation; or that it benefits the recipient only, and ought not to be offered both for the quick and the dead, for sins, punishments, satisfactions, and other necessities: let him be Anathema."

Note L, p. 5.

"God himself has instituted Purgatory as a channel for conveying his grace into the souls of men." Dr. Rock's Hierurgia, vol. ii. p. 486, a.d. 1833.

Note M, p. 5.

Communis Theologorum sententia est, omnes animas, quæ in Purgatorio sunt, habere certitudinem suæ salutis. Bellarm. de Purgat. lib. ii. cap. 4, tom. ii. p. 408, D. Coloniæ, 1628.

"It is the general opinion of Divines, that all the souls which are in Purgatory have assurance of their salvation."

Habent admixtam cum summis cruciatibus incredibilem consolationem propter certam spem salutis. Bellarm. de Purgat. lib. ii. cap. 4, tom. ii. p. 408, D. 409, B.

"United with the severest torments, souls in Purgatory enjoy incredible consolation, on account of their certain hope of salvation."