their prayers. But aa all these suppositions, for a long tim, were dif- ferent from, a?d incousi?tont with the Romish notions of purgatory; ao the prayers which the ancients used for the dead, even were they of authority, (though they are not,) would condemn, and not justify, those prayers which the Romanist8 use. VII. The origin, progress, and establishment of this doctrine will now claim our attention. ' 1. Roman Catholics have frequently and sophistically asked Protest- ants, "Where was your religion before Luther ?** To this inquiry it has been usual?eanSwered, "In the Bible." But when we ask them, "W'here was doctrine of purgatory taught before the time of gory the Great ?" they eau give no other answer, than that "it was contained in the writings of heathen poets and philosophers." And, indeed, Cardinal Bellermine founds ?tn argument in behalf of purgatory on this very circunmtance.* But if the writings of heathen philoso- phers are to be our guides in religion, then the worship of images and every abomination may be established. Nevertheless, the principal doctrines and usages of Romanism, as'distinguished from orthodox Protestantism, are herrowed from heathenism directly or indirecdy. 2. Plato divided mankind into three classes, corresponding in the main to the tittee classes of the Romanists, and consigned them to places similar to heaven, hell, and purgatory. The heathen certainly supposed that those who were in the middle state might receive help from the prayers and sacrifices of the living. This is evident from the complaints of the ghosts of EIphenor in Homer, and of Palinurn8 in �irgil.$ And, indeed, the ceremonies used for their deliverance, as d?scribed by these poets, so nearly resemble the practice of the present Ghurch of Rome, that were but these poems �onon?c?, it would be in vain for the most obslinate heretic to contend against them. 3. Our opponents, in this point, have at least four hundred years of antiquity, not only against us, but even beyond C;hristianity itself. And it may safely be asserted, without injury to the memory of many of the Christians of the second, third, and fourth centuries, that it was the impression which t!?eir philosophical opinions had made upon them that moved them, when they* became Christians, to fall into conjectures concerning the future state of souls not very different from what they had formerly belinveal. Indeed, when C?hriatianity became popular, and the profession of it fashionable, heathens, professing to be Christians, brought into the church many of their heathen notions, and purgatory arm)ng the rest. 4. It is very evident, that the churches which were planted by the apostles knew nothing of purgatory; for the apostles did not teach the doctrine, and it was never brought into the church by divine authority. About the end of the sixth century Pope Gregory, called the Great, begaft to give countenance to it; and hence it obtained currency, and in proossa of time a very' general reception; especially after fictitious miracles and visions be?a? to govern the church�The fia .m?k?f ?Etna and �esuvius were thought to have been kindled on purpose to departed souls. Some were seen 5roLling upon gridirons, others roast? upon spits, some burning' !?ore a fire, others shivering in the water or �lb Pur?., I?b. i,c. It. 1 oigitize by Goodie
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