_Zohar_ furthermore makes this repurgation of the soule to bee double, which is not farre disagreeing from our beleefe. One is whilest the soule is yet in the body, hee cals that according to the mysticall manner of speaking, the conjunction of the Moon with the Sunne, then, when in regard of us here below it is not illuminated; for as long as the soule is annexed within the body, it enjoyes very little of its owne light, being all darkened thereby, as if it were imprisoned in some darke obscure prison. And this repurgation doth consist in repentance of its misdoings, satisfaction for them, and conversion to a better life; in fastings, almes, prayers, and other such penitences, which may be exercised in this world. The other is, after the separation of soul and body, which is made in the purgative fire; which neither Jewes, Mahometans, or Ethnicks, ever called in doubt. _But when with supreame light life leaves us, yet all evill from miserable men, nor yet all corporeall plagues do passe away, and the punishment of old evils do weigh us, some are exposed to vaine windes; to others under a vast gulfe their infected wickednesse is washed off, or burnt with fire._ Where there are set forth three repurgative Elements, Aire, Water, and Fire; But wee must not understand (saith Saint _Augustine_, on his third Sermon upon such as are diseased) that by this transitory fire grievous and mortall offences, and capitall sins are purged, if they have not beene repented of in this temporall life; or to blot out the expiation on the other side, where the rest is perfected in the fire, as man-slayers, adulterers, false witnesses, concussions, violences, rapines, injustices, infidelitie, erroneous obstinations, and the like; which are directly opposite to Gods Divine precepts and commandements: but the smaller faults onely, which they call veniall sinnes, as eating and drinking to excesse, vaine words, foolish desires, and depraved concupiscences, not brought to effect: not to exercise the works of mercy, whither common charity, and commiseration cals us, and such other frailties: of which if we repent not, in this world, fire shall repurge us in another, and more sharply. To this purpose the Hebrewes make a triple distinction of sins, _Chataoth_ are those that wee mistake against our selves, without hurting any other, but our selves, gourmandizings, inconstancies, lazines, idlenesse, anger, spite. The _Avonoth_, are addressed to our neighbour, which do not blot out and pardon, but by meanes of reparation: and the _Peschaim_ the transgressions, prævarications, and impieties, directly addressed against God: They draw this first out of the 34 of _Exodus_ 7. pardoning iniquitie, rebellion, and offences; more in the 106 _Psal._ 6. _We have sinned, wee have committed iniquity, wee have done foolishly_; and in the 9 of _Dan._ _Chatanu, Veavinu, Vehirsannu_; there are sinnes saith _Zohar_, imprinted above, others below, and