'tis manifeft, even upon our Adversaries own Principles, that the Spirits in prison cannot fignify the Souls in Purgatory. For they tell us, that None do go to Purgatory, but fuch as die in God's favor; now 'tis plain that thofe Perfons did not die in God's favor, becaufe, 1. they were certainly dif obedient, as the Text informs us. 2. they did not Repent. For Noah was a Preacher of Righteoufness fent by God to reclaim them, that they. might not perish by the Deluge: whereas they did perish by the Deluge, and confequently did not repent. And how then can those impenitent Perfons, who died in obftinate rebellion againft God, be the Souls in Purgatory?

If our Adverfaries wou'd prove any thing from this Text, they ought to fhew in the first place, that the Spirits in prifon did die in God's favor; but fince that cannot be prov'd (nay, fince we have very great reafon to believe the contrary) 'tis impoffible to fhew, that the Spirits in prison are Souls in Purgatory.

13. St. John faies, that there fhall in no wife enter into it (viz. Heaven) any thing that defileth ; Rev. 21. 27. From hence our Adverfaries argue, that the Souls of Men cannot enter into Heaven, till by paffing thro' Purgatory they are cleanfed from their fins. But if our Adverfaries wou'd read the next words, they wou'd foon find a confutas tion of their own Argument upon their own Prin ciples. For the whole verfe runs thus; And there fhall in no wife enter into it any thing that defileth, neither whatsoever maketh abomination, or maketh a lie: but they which are written in the Lamb's book, of Life. From whence it is plain, that that which defileth, fignifies fuch a Man, as is not written in the Lamb's book of Life; that is, a wicked Man,

dying without repentance; for furely our Adverfaries will grant, that thofe who die truly penitent, are all written in the Lamb's book of Life. Now if that which defileth fignifies an impenitent Perfon ; how is it poffible to prove a Purgatory from thefe words? Do not our Adverfaries fay, that none can go to Purgatory, but fuch as die in God's favor, and are fure of their Salvation, and are written in the Lamb's book of Life? And how then can they argue thus; Impenitent Perfons cannot go to Heaven"; and therefore the Souls of the Penitent cannot go to Heaven, till they are cleanfed in Purgatory? Befides, tho' nothing unclean can enter into Heaven; yet certainly thofe Souls that are cleansed by the Merits of Chrift's Bloud, cannot be thought unclean. And therefore, fince thofe that die in God's favor, are cleanfed by the Merits of Christ's Bloud, they cannot be thought unclean.

But our Adverfaries are refolv'd, that the Souls of the Penitent, that die in God's favor, fhall be unclean; because, fay they, there is the obligation to temporal Punishment ftill remaining upon them; and that obligation makes them unclean. But our Adverfaries ought not to take a falfe Principle for granted, and then prove a falfe Doctrine by it. Let them fhew, that fuch an obligation to Temporal Punishment after this Life is ended, do's remain due from penitent Perfons; and then 'twill be time enough to difprove, or allow the Conféquence drawn from it. But I have already fhewn, that that pretence is unreasonable and groundlefs, in the fore-going Chapter.

14. We are told, that fome Sins are Venial, and do not deferve eternal damnation: but yet they must be punished; and therefore if the Perfon who commits them, do's not fuffer in this World, he

muft

269 muft fuffer for them in Purgatory Now I fhall not examine this abfurd Diftinction of Sins intỏi fuch as are l'enial, and fuch as are Mortal or deadly, and deferve damnation. Every fin isi a tranfgref fion against God's Law; and if it be a tranfgreffion against God's Law, it must deferre eternal punishe ment. For we Proteftants dare not account it a Kee nial Thing to offend fo great a God. The Scriptures d do never fpeak of fuch a. Diftinction. God's wrath is therein revealed against all unrighteousness; and certainly all Sin whatfoeveri is a fort of unrighteoufnefs, against which God's wrath is revealed. And where, I pray, do we read, that fome Sins: can merit only a temporal wrath, and that others deferve both a Temporal and Eternal Wrath? St James fays, that whefoever shall keep the whole Law, and yet offend in one point, he is guilty of all Chap. 12.19. Now he that commits what our Adverfaries call a Venial Sin, offends in one point; and confequently becomes guilty of all; and is therefore liable to damnation, for that which our Adverfaries call a Venial Sin. Let them not. tell us of the Actions of the Hebrew Midwives, Rabab, &c. For if they were Sins, they were damnable: and tho' fome Sins are worfe than others, yet all are damnable; but do not make us liable to the fame degree of Torments. Now if this Diftinction of Mortal and Venial Sins be groundless (and I am fure, there is not one fingle Text of Scripture to fupport it) if I fay, this Diftinction be groundlefs; then what will become of our Adverfaries Doctrine which is built upon it?

But I am willing to make the largest conceffions. Let it then be granted, that there are fome Venial Sins; yet why muft there be a Purgatory for them? Cannot Chrift's Bloud cleanfe us from Venial, as

well

:.

Part II. well as from Mortal Sins? Will he deliver us from the punishment of grofs faults, and exact a punishment for small ones? This is abfurd and ridicu lous, and raises unworthy thoughts of God; as if he were a peevish, humorfom Being, that was not guided by Reason, but by mere Fancy. Since the Scriptures do promife forgiveness of all Sins in ge neral, I wou'd fain know, by what authority our Adverfaries can fay, that Venial Sins fhall not be forgiven upon true Repentance.

15. Laftly, tis pretended that the Scriptures do teach us to pray for the relief of Souls in torment after Death and confequently there muft be a Purgatory, in which they are tormented. But this Objection is grounded upon a great miftake, as I t fhall fhew in the following Chapter..

Well then; fince there is no Argument that proves a Purgatory, 'tis plain that the Doctrine of Purgatory is groundless; and confequently this is another Inftance of a groundless Doctrine, the belief of which the Church of Rome requires as neceffary to Salvation.

CHAP. XVII.

Of Prayers for the Dead.

IN the 19th Article of the Popish Creed, we have thefe Words, I do firmly believe---------that the Souls detain'd therein (viz. in Purgatory) are helped by the Prayers of the Faithful. From whence it is plain, that every Member of the Church of Rome is oblig'd upon pain of damnation to believe, that the Prayers of the Living do help the Souls in Purgatory.

Now

i.

Now if there be no fuch place as Purgatory, then the Popish Doctrine concerning the usefulness of praying for the Souls in Purgatory, is utterly overthrown and if there be any fufficient Reason to pray for holy Souls in torment after Death, upon the account of the Temporal punishment of their Sins, then the Doctrine of Purgatory is fufficiently eftablished. These Doctrines therefore do prover or deftroy each other, and muft either ftand or fall together. I have already fhewn, that there is now proof of fuch a place as Purgatory, and confequently that fuppofition being groundless, it cannot// evince the usefulness of Praying for thofe who are vainly thought to be detain'd therein: and I fhall now proceed to fhew, that we have no fufficient reafon to pray for holy Souls in torment after Death, upon the account of the Temporal pu nifhment of their Sins; and confequently, that fucha Prayers for the Dead do not fuppofe a Purgatory

Tis true, there is one fort of Prayers for the Dead, concerning which our Adverfaries and our felves are well agreed; viz. Prayers for the fpeedy confummation of that Blifs, which the departed. Saints are partly poffefs'd of already, and expect to enjoy in a more perfect manner after the day of Judgment. Thus the Church of England prays tol God in her most excellent Office of Burial, fay ing, Almighty God, with whom do live the Spirits of them that depart hence in the Lord, and with whom the Souls of the Faithful, after they are delivered from the burden of the Flesh, are in Foy and Felicity; we give thee hearty thanks for that it hath pleafed thee to deliver this our Brother out of the Miseries of this finful World, beseeching thee, that it may pleafe thee of thy gracious goodness, fhortly to accomplish the Number of thine Elect, and to haften thy Kingdom;

that