THE BELIEF OF PRAYING FOR THE DEAD.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A holy and Godly Thought.  Maccab. l. 2. c. 12. Permissu Superiorum. 
London Printed, and Sold by Matthew Turner at the Lamb in High-Holbourn. 1688.   

THE Introduction.  
I Lately met, in the Country, with a Discourse concerning Purgatory and Prayer for the Dead; wherein the Author endeavours by many ways to wean me from my Faith, in these Points: First, He begins to discountenance the Belief of the Roman-Catholick Church, which teaches me to Pray for the Deceased; by telling me, She was beholden for This to Her Worthy Forerunners, the Poets and Heathen Philosophers. Then he labours to entangle it with the ancient Custom of the Primitive Church, Praying to GOD for all the Saints. After, he proceeds to contradict it by the opposite Profession of the Greeks, who never received any such Doctrine from their Ancestors. And he finally resolves to lose it, amidst the divers Opinions of the Fathers, concerning the State of Men after Death. But all this in vain: For we know who is the Master of Confusion and Contradiction. And the Gates of Hell shall never prevail against that Faith, which is built on the Rock, CHRIST. 'Tis here Roman Catholics fix their Article of Praying for Souls departed. Read without Prejudice; judge without Partiality; confess your Conviction without Obstinacy.   

THE BELIEF OF Praying for the Dead.  

CHAP. I. Of Pagans Praying for the Dead.  
THE Discourser troubled at the early Practice of Praying for the Dead in the Church of GOD, allows this Custom, with a smile, 
Page 3.  to have been of very venerable Antiquity, and to have exceeded even Christianity itself, for some Hundreds of Years. The Ghost of Elpenor in Homer, 
Hom. Odyss. 12. Virg. Aeneid. 6.  and of Palinurus in Virgil, abundantly show this.  
Jests are not seasonable in serious debates of Religion. Nor do Roman Catholics believe Prayers to be profitable for the Dead, because the Poets have described many Ceremonies used for their deliverance, which nearly resemble the present Practice of the Roman Church. Which of our Authors have given this lose Account? Where has our Church thus explicated the Reason of Her Belief? When Pagans speak like Christians, we do not condemn them. And if the Poets seem to hint in their Fancies at something of our Faith, we still continue to profess it.  

Praep. Evang. l. 11. c. 16.  Eusebius recounts of Plato, that he divided Mankind into three States. Some who excelled in Holiness of Life, enjoy eternal Felicity, which it is neither possible for any Words to express, nor Thoughts to conceive. Others, who abandoned themselves to Vices and Wickedness, he supposed were at their deaths conveyed to Hell, there to be tormented for ever. But now, besides these, he speaks of a middle sort, who, though they had sinned, yet had repent of it; and these he thought went down for some time into Hell, to be purged and absolved by grievous Torments; but after this, they should be removed, and share in Honours prepared for them. The Discourser catches hold of this third State, and will have the Church of Rome beholden to Paganism for it, which introduced it before Christianity was heard of, some Hundreds of Years.  
This is very remarkable. But, Is not Hell and Heaven too, as Christians believe them, described by this Pagan Philosopher? Will he call Hell a piece of Paganism, and renounce Heaven upon the same score, as he does Purgatory, or a middle State, where the Dead are relieved by the Prayers of the Faithful, because these Doctrines are of very venerable Antiquity, and exceeded Christianity for some Hundreds of Years?  
I warrant ye, the Discourser will in his next Pamphlet condemn, for the same reason, the Old Testament, which was writ long before Christianity; and call in question the New Testament too, which exceeded even the Religion by Law established, many Hundreds of Years.   

CHAP. II. Of the Primitive Church Praying that GOD would be mindful of the Saints.  
'TIS one thing to Pray to God with reference to the Saints, and another to Pray to God for Souls departed. The Primitive Church meant by praying to God for all the Saints, to honour the Blessed Citizens of Heaven; and begged that God, being mindful of them, would, at their intercession, grant the Faithful upon earth their Petitions. These Prayers were Thanksgivings. She prayed to God for Souls departed, that he would be pleased to remit to them those lesser faults, which they had through humane frailty contracted, and for which they suffered in a middle State. These Prayers were Expiations. The present Church performs her Devotions after the same manner. Prayers for the Deceased, are offered as an Expiation to God for their Sins; 
* Con. Trid. Sess. 22. cap. 2. Docet Sancta Synodus Sacrificium verè propitiatorium esse— pro Defunctis in Christo nondùm ad plenum Purgatis.  The holy Sacrifice is an Expiation (says the Council of Trent) for the Departed in Christ not yet throughly purged. Prayers for the Saints are directed as a Thanksgiving to God, for their Happiness, whose Favour we covet; 
* Et. cap. 3. De Sanctorum victoriis gratias agens, eorum patrocinia implorat.  Giving Thanks to God, continues the same Ecumenical Synod, for their Victories, whose protection we implore.  
Had the Discourser taken this distinction, he would not have told us, that he needed no other Evidence, than the Liturgies of the Primitive Church, in which we find them to have prayed for the best of persons, 
Pag. 49.  for our B. Lady, for the holy Apostles, etc. to show that they did not pray for the Dead, with any intent to relieve them from Purgatory, or place of punishment, by their Suffrages. And, I answer, we need no other Evidence than these public Records, and the very places of those Liturgies he citys, to prove, that the Primitive Church meant, by praying that God would be mindful of His Saints, to beg their Intercession; and by praying for Souls departed, to relieve them.  

Lit. Aegyp. ex Arab. Con. Ush.  In the Liturgy of the Church of Egypt, ascribed, says the Discourser to S. Basil, S. Gregory Nazianzene, and S. Cyril of Alexandria, thus they pray; Be mindful, O Lord, of thy servants, which have pleased thee from the beginning, our holy Fathers the Patriarches, Prophets, Apostles, Evangelists, and all the Souls of the Just, which have died in the Faith, especially the holy glorious, and ever more Virgin Mary, Mother of God, S. John the Forerunner, the Baptist, and Martyr, S. Stephen the first Deacon, and Martyr, S. Mark the Apostle, Evangelist and Martyr.  
See how fervent the Primitive Church was in this Devotion, which alleges the Memories of Her Saints, thereby to move God's mercy towards Sinners. This is confirmed in the Book of Exodus, 
Chap. 32.13.  where we read the like prescription of Prayer. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest, by thy own self, and saidst unto them, I will multiply your Seed as the stars of Heaven— and our Lord repent (was pacified) of the evil which he thought to do unto his People. Thus Moses prayed to God by the Mediation of the holy Patriarches. A Form of Prayer so pleasing to Heaven, that God having declared a little before how He would consume the Israelites for their Sin of Idolatry, the Memories of His holy Servants, though not yet in Heaven, being but laid before Him, He presently pardoned them. And how much more easily will he yield himself to be overcome by the Intercession of those, who sing His perpetual Praises in eternal Felicity? This is just the 
* Con. Trid. Sess. 22 Cap. 3.  Roman Catholics praying to Saints. How agreeable to the practice of the Primitive Church! How conformable to Scripture!  
In the Liturgy of Constantinople, 
S. Chrys. Lit. edit. Goar. in Euchol. p. 78. Par. 1647.  continues the Discourser, said to be Saint Chrysostom's, we find the very same. We offer unto Thee, this reasonable service, for those who are at Rest in the Faith, our Forefathers, Fathers, Patriarches, Prophets and Apostles, Preachers, Evangelists, Martyrs, Confessors, Religious Persons, and for every Spirit perfected in the Faith, especially, for our most Holy, Immaculate, and most Blessed Lady, the Mother of God, the ever Virgin Mary.  
Here the Discourser wisely ended the Prayer, before he came to Amen: Or rather, found his Mistake, and so made a Pause. The Liturgy goes on, raising the Praises of Our B. Lady beyond those of Seraphims. Then adds the Saint, whose Memory we celebrate, and all the Saints, 
Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by whose Intercession we beseech Thee, O GOD to protect us. This is the Reason, which the Liturgy gives of the Primitive Church praying GOD to be mindful of his Saints.  
If you now ask, but why did She pray for Souls departed; the following Words of the same Liturgy will satisfy you. He (the Priest) says for the Dead. For the Rest and Remission of the soul of thy servant [N] O GOD instate it in a lightsome place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where there is no more any Grief, or Weeping; seat it, where it may see the splendour of Thy Face. The Priest prays for Rest; the Departed therefore is in Pain: the Priest prays for his Remission; which shows him to be in Sin.  
This is so plain of its self, That Nicholaus Cabasila, admired, how any one of ordinary Capacity, could so grossly mistake the sense of the Liturgy, as the Discourser has done. Some here are deceived (says this Author) taking the Commemoration of Saints, as a Prayer made to GOD for them, 
In Exposit. Liturg. c. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not as a Thanksgiving. What gave occasion to this Thought, I cannot imagine: For neither the things themselves, nor the Words of the Sacrifice, afford any the like Conception. But what do we pray for in reference to them, who sleep? For Remission of their sins, for their Inheritance of the Kingdom of GOD; for their Rest in the Bosom of Abraham, with the consummated Saints. Thus, the Greek Church prayed.  


S. Aug. Serm. de Verb. Aplic. 1.  
Ideoque habet Ecclesiastica disciplina, quod fideles noverunt, cum Martyres eo loco recitantur ad Altare Dei, ubi non pro ipsis oratur, pro caeteris autem Defunctis oratur; injuria est enim pro Martyre orare, cujus nos debemus orationibus commendare.   And, this is what St. Austin affirms of the Latin Church's pious Custom, though not well understood by Strangers: The Faithful, says this Father, know what means this Ecclesiastical Duty, when the Martyrs are repeated in their place at the Altar of GOD, where Prayers are not offered for them, but for other Commemorated Souls they are offered: For it is an Injury to pray for a Martyr, to whose Intercession we ought to recommend ourselves. And elsewhere he tells us, how Prayers benefit other Commemorated Souls. 
* Enchir. cap. 110 Pro non valdè bonis Propitiationes sunt.  They are Expiations, says He, for those who are not very bad.   

CHAP. III. Of the Greek Church Praying for the Dead.  
THE Discourser offers Three Reasons to prove, That the Greek Church never prayed for the Dead, with intent to free them from Purgatory, or a Middle State, where they suffer Pain and Anguish for the Remainder of their Offences.  
I. 
Discourse p. 7.  Their Apology penned by Marcus Eugenicus Archbishop of Ephesus, and presented to Cardinal Cusan, declares as much.  
II. The Deputies of the Council of Basil, the Year before, positively declare, That they neither had received any such Doctrine from their Ancestors, and therefore, they would never accept it.  
III. The Proceed of the same Marcus, and of the Greek Church after, neither of which, would be drawn to consent to this Union.  
If what is related by the Discourser, may be supposed to have been transacted (which is much to be suspected) the Three Reasons alleged, must of necessity be understood of some other Controversy, than what is under Debate: for this was never contradicted by the Greek Church.  
Indeed, some single Persons may unfortunately have fallen into Error, and so share in the foregoing Reasons. And in this sense, the First Reason evidences of what mind Marcus was, before the Council of Florence; but the Greek Church always professed the contrary Doctrine. The Second Reason foretells, how Marcus with his Deputy, would not own in the Council, to have received any such Tradition from his Ancestors, and therefore would never accept it; but the Subscription of the Greek Church is there extant, and Recorded against him. The Last Reason concludes Marcus continued firm in his former erroneous Resolution; but the Greek Church carried home what She had publicly consented to, and signed in the Synod.  
But Marcus never consented to the Council's Determination; nor did Arius to the Nicean. And Macedonius was averse to that of Constantinople; and Nestorius never approved of the Third ecumenical Council. O strange Proceeding! The Discourser's Cause is so desperate, that he's forced to rely on an Apostate from Faith, to support it.  

The Greek Church before the Council of Florence, 
Against the First Reason.   
Performed this Christian Duty to Souls departed in the sense already set down. This is not an Opinion, picked out of some single Writer, or warranted without any Tradition. It is the general Practice of their Church, Authorized in their Liturgies, and acknowledged in their public Offices and Devotions.  
The Liturgy, which is Ascribed to St. Chrysostom, prays, That the Souls departed, may change their Sins, into Pardon; their Pain, into Rest; their Griefs and Weep, into Joys and Jubilees of never ending Satisfaction. The Words are already mentioned in the foregoing Chapter.  
S. Basil's Liturgy on Whit-sunday Feast, 
S. Bas. Precat. tertia in Pentacosten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  uses the same Language. O GOD, Who vouchsafest on this perfect, and all-saving Feast, to receive the Suffrages and Supplications made for the Detained in Hell (or place of Purgation,) We earnestly hope You will import to these Imprisoned, Freedom from Griefs, which encompass them, and Consolation. Hear us abject and miserable Creatures praying to Thee: Give Rest to the Souls of thy Servants, before our days departed, in a bright place, a flourishing place, a place of Cheerfulness; where there is no more any pain, sorrow and sighing; and seat their Souls in the Tabernacles of the Just, and of Peace, and Forgiveness.  
In the Paracletica, the Greek Church thus sings. 
In Paraclet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  From Tears, and Bewailing, which are heard in Hell, deliver thy Servants O SAVIOUR. Hell is an usual Word, which signifies the Place of the Damned, and expresses likewise the Middle State of Souls. Thus the Word Prison expresses the Place, where Heinous Malefactors are detained; and signifies also the Goal, into which, those, who commit only Petty Faults and Misdemeanours, are conducted. We cannot here by the Word Hell, understand the everlasting Confinement: The Greek Church holds the Wicked and Impious without Redemption. Nor can the Damned be called the Servants of Christ, Deliver thy Servants, O Saviour. They are his greatest Enemies.  

In Offic. Exeq. in Euchol. Goar. p. 526. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In the Office, they pray; O let the Soul, Lord, of thy deceased Servant [N] enjoy rest in a place of brightness, a place of pleasantness and delight, whence all pain, grief, and anguish, are banished: Forgive, as a clement and merciful God, whatever offence may be by him committed in word, deed, and thought.  
In Officio Fun. the Priest prays, that our B. Lady would intercede to God, 
In Offic. Fun. ibidem, pag. 572. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to free the Deceased from bitter Torments.— Afterwards he says, With a doleful Voice we beg the Creator of all things to release the Deceased, and take pity on him.  

Nich. Athenarum Metropolis, in Offic. Ol. S. in Orationibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In Officio Olei Sancti, they pray, O God, Give rest to the soul of thy Deceased Servant: Ease him of Evils; deliver him from darkness; take him out of Prison, and lodge him where the Just inhabit: Lose his Chains; save him from stripes; lead him out of Prison and Darkness, and associate him with your Elect.   


Against the Second Reason.  The Greek Church in the Council of Florence,  
Ratifies what we have delivered concerning Prayers for the Dead. The Council called, and assembled; the Latins forthwith proposed the Question of Purgatory, or place where the Dead are tormented, and helped by the Prayers of the Faithful; The Greeks gave this Answer: The Greeks truly hold, 
Conc. Gen. Labbei Paris. pag. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That in the World to come there is pain, sorrow, and a place of pain, but no Fire. The Greeks than never disputed the being of Purgatory, where Souls departed undergo pain, and sorrow. And the Latins believe no more. For,  
In the Last Session, the Procession of the Holy Ghost agreed too, on both sides, all embroils untangled, and disturbances quieted, the Debate of Purgatory was moved again, and resolved by both Churches, the Latin and Greek joining jointly together, that there were Three States of the Dead; of Saints in Heaven; of the Wicked in Hell; and of a middle State of Souls in a place of Torments, viz. of those Christians who had sinned, repent of it, and confessed, yet had not performed Works of satisfaction; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & pag. 515. in Def. Conc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for which Prayers and Alms are offered and given. In this Sense Joseph Patriarch of Constantinople confessed a Purgatory of Souls. And all the Greeks, except one or two, subscribed to the Definition of the Council, worded after this manner. If truly penitent, they died in the Love of God, before they satisfied by worthy fruits of repentance, for what they committed and omitted, their souls, after death, are to be purged in Purgatory pains, and that they may be relieved in these pains, the suffrages of the Faithful living, holy Sacrifices, Alms-deeds, performed according to the Church's Institution, are beneficial to them.   


Against the Third Reason.  The Greek Church after the Council of Florence,  
No doubt carried home, what She had always professed and subscribed to in the Council. Paludanus asks, How does the Synod prove Souls to be purged after Death? 
Palud in Discep. pro Conc. Fl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Answers, first, From our own Practice; and after, From the Testimonies of the Holy Fathers. And the very Liturgies that they formerly had in Esteem, the Greeks now reverence. The public Prayers they Anciently offered, are the same which they nowadays pour forth.  

Missa S. P. Joan. Chrysost. Pag. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Priest prays thus in the Mass, which the present Greeks now say in Rome, for the Dead; O GOD, that the soul of thy departed servant [N] may enjoy Rest, and obtain Pardon; seat it in the place of Light, where no sorrow, nor bemoanings are heard; place it where it may wait on the splendour of thy Countenance.  
Gabriel Severus assures us, that as the wellmeaning Greeks always did, so do they at present prey with intent to free the Detained in a middle State of pain and sorrow. 
Gab. Sever. Philadelphien. de Purg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Apostles, says this Greek, and who succeeded them, the Prelates, and Priests, and the whole Order of Orthodox Persons, prayed like servants with dejected minds; and now pray GOD for the faithful Orthodox deceased Christians, that they may be freed from their Torments, and obtain Pardon of their Sins.  
I end this Chapter with the misfortune of Marcus Eugenicus. For, what is worse, 
Georg. Sch. ult. sess. conc. Florentini. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said Georgius Scholarius in the Council of Florence, What is worse, than that one man, of what Dignity soever he be, should oppose an Ecumenical Synod, which represents the Universal Church of GOD.  
The Greek Church then always held Prayers for the Dead, as part of a Christians duty; and this too, with intent to free those Christians who had sinned, but repent, yet had not performed Works of satisfaction, from a Middle State of souls, a Prison of confinement, tears, sorrows, sigh, pains, darkness, evils, stripes, chains, and bitter torments. If this be not to pray with design to deliver souls departed out of Purgatory, I know not what it means.    

CHAP. IU. Of the divers Opinions of the Father's concerning the State of Men after Death.  
A Midst the Variety of Opinions, the Discourser singles out Three, which he guessed to be most fit to his present purpose, and which seem to have been among the ancient Fathers, concerning the State of Men after Death, more generally received. 
Bellar. de SS. Beat. 1. c. 5.   
I. That the Souls departed do not straightway go to Heaven, but remain in a place of sequester, a pleasant State, free of trouble and pain, yet earnestly expecting their final Consummation in Glory.  

Euseb. Hist. l. 3. c. 39  An other Opinion there was of the Millenary Kingdom, That those of the Faithful, whose Piety had been most eminent, should reign a thousand years in all delights with Christ upon earth.  
A Third Opinion, and that too, not without Patrons, was, That all men being raised up at the Last Day, should pass through a certain probatory Fire, in which every man should be scorched and purified, some more, others less, according as they had lived, better or worse Lives here upon earth.  

Pag. 47.  The First, says the Discourser, Prayed that GOD would comfort them in the bosom of Abraham, with the blessed Company of Holy Angels, and the Vision of our Saviour Christ, till the wished for day of Judgement should come. The Second flattered themselves, That by their Prayers, they might hasten the Felicity of their Friends; and accordingly prayed for their speedy rising in Christ's Kingdom. The Third sort prayed that God would have Mercy on their Dead at the last day, and not suffer them to be so much singed and burnt in the General Conflagration, at the end of the World. How true these things are, I shall not inquire. The Discourser advances them without proof, and holds them no more than Opinions. This is sufficient for me at present.  

Pag. 5.  But the Discourser avers, that it is from these Opinions, That those of the Roman Communion impose upon the unwary, their pretence of Antiquity for this Doctrine. Confidence will assert any thing. And I expected a great Warranty for this bold Assertion. And may expect long enough, before I get one; for the Discourser is so far from thinking of this, that he has not as yet made Choice of which of these Opinions he shall pitch upon to do our business; and therefore barely asserts, from these Opinions it is, but he knows not from which of them it is; or rather he knows 'tis from none of them, nor upon any other pretence whatsoever, do the Roman Catholics endeavour, to impose upon the Unwary. This indeed he waranted sufficiently, wiping off in some manner, the foregoing Aspersion, 
Disc. p. 10.  by taking care to tell the Reader, That he allowed of what Natalis Alexander said, to be the Belief in this point of the Roman Church. 
Nat. Alexand. Sec. 4. par. 3. pag. 352. Id unum itaque Catholicos inter & Protestants in Controversiam venit utrum Fides doceat aliquem esse defunctorum statum in quo poenis temporaneis expientur, à quibus, Ecclesiae precibus liberari, vel in ijs sublevari possint.  These are Natalis' Words; The only thing therefore, that is in Controversy between Catholics and Protestants, is this, whether Faith teaches there is a State of the Dead, in which they shall be expiated by temporary Punishments, and from which they may be freed, or otherwise helped by the Prayers of the Church.  
How far distant this Belief and Sense of roman-catholics is from the Three mentioned Opinions, a short perusal, and slight comparison, will abundantly evidence. For the First, that place of Sequester, was free, as the Discourser will have it, of all pain and trouble: And the Second, that of the Millenary Kingdom, overflowed with satisfactions; there is no Sin in either of them, to be pardoned; no penalty to be endured, which are the Motives, Why Roman Catholics pray, that God will be pleased to help the detained in a Middle State, or Purgatory. Nor can the last State, viz. that of the general Conflagration, enter into this present Controversy, because it has not as yet a Being, it only will be, 
Disc. pag. 5.  says the Discourser in the end of the World. And what is convincing, the Discourser acknowledges all this to be true, where he says, It is evident to any one that shall please to compare these with the Account I shall hereafter give of the present Roman Purgatory, how vastly different they were from what is now proposed to us as an Article of Faith.  
'Tis very true, That Roman Catholics distinguish between Faith and Opinion, what they now believe in this present Controversy, was always looked upon, as part of a Christians duty. But I cannot see how Reformers can allow of any such distinction. Opinion increased their pretended Reformation of Religion, into Thirty Nine Articles. But Roman Catholics are the Old Church, with which Christ has promised, and his Promises are certain, to be present, till the end of the World. 
Nihil innovetur, nisi quod traditum est.  She daily repeats what blessed Pope Stephen said in the Third Age, in the Voice of Her surviving and chief Pastors upon Earth; Let nothing of Novelty be introduced, keep what you have from Tradition.   

CHAP. V What it is the Church of Rome means by Praying for the Dead.  
I Have already given a short, and as I think, satisfactory Account of this, 
Chap. 3.  in the Decree of the Council of Florence, where it is determined, That we pray for the Faithful deceased, who have not sufficiently satisfied, here upon earth, for their Offences for which they now suffer, that God would be pleased to free them from these Sufferings.  
The Council of Trent teaches the very same, 
Concil. Trid. Sess. 22. cap. 2. Docet sancta synodus sacrificium istud vere propitiatorium esse— quod non solùm pro fidelium vivorum peccatis, poenis, satisfactionibus, & alijs necessitatibus, sed & pro defunctis in Christo nondum ad plenum purgatis, rité juxta Apostolorum Traditionem, offertur.  That the Sacrifice is an Expiation offered, not only for the sins, pains, satisfactions, and other necessities of the Living; but also for the deceased in Christ, not yet fully purged, according to the Tradition of the Apostles.  
In the Third Canon of the same Session, 
Sess. 22. Can. 3. Si quis dixerit Missa Sacrificium non esse propitiatorium, neque pro Vivis & Defunctis, pro peccatis, poenis, satisfactionibus, & alijs necessitatibus, offerri debere; Anathema sit.  the same Council thus resolves; If any shall say, that the Mass is not a propitiatory Sacrifice, nor aught to be offered for the Living and the Dead, for their sins, pains, satisfactions, and other necessities, let him be Anathema.  
And in the Decree of Purgatory, we find these Words; Since the Catholic Church, 
Sess. 25. Decretum de Pur. Cum Catholica Ecclesia, Spiritu sancto educta, ex sacris Literis, & antiqua Patrum-Traditione, in sacris Conciliis, & novissime in hâc OEcumenica Synodo docuerit, Purgatorium esse, Animasque ibi detentas, fidelium Suffragiis, potissimum verò acceptabili Altaris Sacrificio juvari, praecipit sancta Synodus, etc.  inspired by the Holy Ghost, has from Holy Scriptures, and Ancient Tradition of Fathers, taught in Holy Councils, and last of all, in this Ecumenical Synod, that there is a Purgatory, and that the Souls there detained, are helped by the Suffrages of the Faithful; especially, by the acceptable Sacrifice of the Altar, the holy Synod commands, etc.  
Our Article of Belief is thus worded in our profession of Faith, 
Apud Conc. Trid. Sess. 25. in fine. Constanter teneo Purgatorium esse, Animasque ibi detentas Fidelium Suffragijs juvari.  couched in the Bulla of Pius the Fourth; I firmly hold, that there is a Purgatory, (or middle State) and that the Souls there retained, are helped by the Suffrages of the Faithful.  
In the Canon of the Mass, the Priest makes this Commemoration of the Dead; 
In Can. Miss. Memento etiam famulorum, famularumque tuarum N. & N. qui nos praecesserunt, cum signo Fidei, & dormiunt in somno Pacis.  Be mindful O Lord, of thy servants N. and N. who are gone before us, with the sign of Faith, and rest in the sleep of Peace.  
Here are mentioned such Dead as are prayed for in particular.  

Ipsis Domine, & omnibus in Christo quiescentibus locum refrigerij, lucis, & pacis, ut indulgeas deprecamur. Per eundem Christum Dominum nostrum. Amen.  To whom O Lord, and to all that rest in Christ, grant we beseech Thee, a place of refreshment, of light, and of peace: through the same Christ our Lord, Amen.  

In Miss. Defunct. Fidelium Deus omnium Conditor & Redemptor, animabus samulorum, famularumque tuarum remissionem cunctorum tribue peccatorum, ut indulgentiam, quam semper optaverunt, Piis supplicationibus consequantur.  And in the Mass for the Dead, he prays thus; O God, the Creator and Redeemer of the Faithful,; grant to the souls of thy servants, both men and women, remission of all their sins, that by the pious supplications of the faithful for them, they may obtain the Pardon, they have always wished for.  
Tho' the Custom, Intention, and Belief of the Roman Catholic Church, be fully laid down and manifested from these public Records, as to what She means by praying for souls departed, yet perhaps, the repeating of them in some few Reflections, may not be ungrateful to meaners Capacities.  

I. Reflection.  
WE pray for all Sinners, though never so great; of whose Salvation we have some Signs and Hopes at their departing hour: For these may be called the Faithful deceased. 
Conc. Flor. Sess. ult. in definite. Fidei.  This is what the Council of Florence includes in these Words: If they died truly penitent in the Love of God. They may be called the deceased in Christ, as the Council of Trent expresses it; 
Con. Trid. Sess. 22. c. 2.  and the Souls of thy Servants, as the Priest prays for them in the Mass for the Dead.  
Nor ought we to be blamed, for complying with this pious Exercise; though some of the deceased, for whom Prayers are offered, should be really in Heaven, or in Hell; for in doubtful things, the securest is best to be chosen. And Prayers, some ways or other, still prove beneficial. S. Austin illustrates this, after his usual manner, with great sense and approbation: When Offerings, either of the Altar, says this Father, or of Alms, are ordered for all the Dead who were Baptised in Christ, 
S. Aug. Enchir. 110. Cum ergo Sacrifica, sive Altaris, sive quarumcunque Eleemosynarum pro Baptizatis defunctis omnibus offeruntur, pro valdè bonis, gratiarum actiones sunt, pro non valde malis, propitiationes sunt; pro valdè malis, & si nulla sunt Adjumenta Mortuorum, qualescunque Vivorum Consolationes sunt.  if they be made for the very Good; or Saints, they are thanksgivings; if for them, who are not very Bad, or in a middle State, they are Expiations; if for the very Wicked, or the Damned, although they prove not advantageous to these unfortunate Deceased; yet they become Consolations to the Living. They are Witnesses of the performance of their Christian Charity.   

II. Reflection.  
WE pray that God would be pleased to lessen the pain, which the Faithful deceased endure in a middle State. 
Conc. Flor. in Decret.  The Council of Florence declares, we pray with intent to free them from their Sufferings; that of Trent affirms, 
Con. Trid. Sess. 22. Can. 3.  The sacrifice is offered as an Expiation for their pains; the Priest at Mass in the Memento, begs, That God would grant them a place of Refreshment.  
What this Pain substantially consists in, the Church allowing of a Middle State, concludes to be the suspension of seeing God; which musts needs be grievous, in regard the Object expected, is so earnestly desired. For Hope prolonged, 
Proverb. Spes quae differtur affligit Animam.  as the wise Man teaches, torments the Soul.  
How far this suspension of seeing God is extended; whether accompanied with grief, or darkness, or anguish, or real fire, &c. when these pains are to end; where undergon, in the dusky air, where the Devils dwell, or under ground, or elsewhere; are School-Questions, variously agitated by Divines, and appertain not to Faith. But we are sure there is some pains to be endured, because there is something of sins remain, to be purged and pardoned.   

III. Reflection.  
THe cause of Pain, is Sin: Sin consists of Two Parts: The Fault which stains the Soul: and the Gild, which Renders it Liable to punishment. If the Sin be mortal, eternal; if venial, it must be temporal: For all Sin deserves some punishment. Now besides eternal pain, which the Fault of all mortal Sin carries along with it, there remains sometimes at least the Gild of some temporal penalty due to the Justice of God, to be paid in this world, or in the next. The Church has pronounced this Truth, in these Words of the Council of Trent; 
Conc. Trid. Can. 30. Sess. 6. Si quis post acceptam Justificationis gratiam, cuilibet peccatori poenitenti ita Culpam remitti, & reatum aeternae poenae deleri dixerit, ut nullus remaneat reatus poenae temporalis exsolvendae, vel in hoc saeculo, vel in futuro, in Purgatorio, antequam ad regna Coelorum aditus patere possit, Anathema sit.  If any one shall say, That the Fault after the Grace of Justification, is so remitted to every penitent Sinner, and the Gild of eternal Punishment is so blotted out, that there remains no Gild of temporal pain to be paid for, now, or hereafter in Purgatory, before there be an Entrance granted into the Kingdom of Heaven, let him be Anathema. And GOD has revealed the same in Holy Scriptures. Is it not true, That the Fault, and Gild of eternal Punishment of the first Sin, which we call Original, are both expiated, and and quite washed away in the waters of Baptism? And yet there remains a Gild of temporal Affliction to be undergone, that of Death. 
Rom. 5.12.  We must all die. Again, the Israelites grievously offended God by murmuring. Moses interceded for them. 
Numb. 14.  And our Lord said I have forgiven it. And yet God with the same breath declares, That he has not remitted the temporal Punishment, which remains due to His Divine Justice. This they are to pay. Their Fathers are excluded the Land of Canaan, and die in the Wilderness. And their Children wander forty Years in the Desert.  
This Gild of temporal Penalty, which is oftentimes the remainder of mortal Sin remitted, retains the name of Sin. Thus the Evening, or Remainder of the day, is not improperly still called day. And it is upon this Account, and for lesser, or venial Sins; whose Fault, whilst the Sinner lived upon earth, is not forgiven, or Gild not pardoned; that we generally pray God to remit to Souls departed, 
Con. Flor. in Decret.  their Sins; who have not sufficiently satisfied for their Offences, says the Council of Florence; for their Sins and Satisfactions, decrees the Council of Trent; 
Conc. Trid. Can. 3. Sess. 22.  for the Remission of all their Sins, prays the Priest in the Mass for the Dead.   

iv Reflection.  
I Close the Controversy between Catholics and Protestants in this narrow Compass, whether, We ought to believe that the Dead in Purgatory are helped by the Prayers of the Living, as our Article of Faith words it: or (which is the same thing, and contains all) whether, It be part of a Christians Duty to pray, (as the Priest does at Mass) that God will remit to Souls departed, their Sins. The Discourser cannot blame me for omitting the word Pain, in my Proposition. For if there be any detained in a middle State, whose Sins are not yet fully purged, or if they be small ones, and entirely remain; there is without dispute, some Penalty to be undergone for them. This is undeniably true, because all Sin, as the Discourser acknowledges, infers an Obligation to Punishment. 
Page 31.     

CHAP. VI Why Roman Catholics believe the Dead are helped by Prayers.  
IF you ask me the Formal Reason, Why Roman Catholics believe it to be a part of a Christians duty to pray for the Faithful deceased; I answer, Because God has taught us so. Apostolical Tradition assures us of it; the Practice of the Universal Church confirms it; Holy Scriptures authorize it.  
We do not pretend that Scriptures have any where commanded this Doctrine. 
Tertull. l. de Coron. Mil. c, 4. Si Legem expostules Scripturarum, nullam invenies.  If you seek a Precept in the Scriptures, says Tertullian, you cannot find any. Nor is this absolutely necessary, to make it a part of Christian duty. It is abundantly sufficient for this Obligation; if first, it be recommended to us by Revelation from Heaven; and secondly, proposed to the Faithful, or practised by the Universal Church of CHRIST. The Will of GOD, or Revelation, is recommended to us in Holy Scriptures, or conveyed to us by the Apostles and their Successors. The Universal Church is either taken diffusively, as it is spread over the World; or collectively, as it is assembled in an Ecumenical Synod, which represents the whole Church. All Four conspire together to confirm Roman Catholics in their Belief of Praying for the Dead; and to confound their Opposers. The Holy Scriptures recommend it in many places to the Faithful. The Apostles taught it. The Universal Church practised it. And General Councils have defined it.  
As for General Councils, I have alleged already, Two very plain Ones; that of Florence, and that of Trent. The Council of Trent pretended no Command in Scripture for this Doctrine. We read it decreed by the Tridentine Fathers, because the Apostles taught it; according to the Tradition of the Apostles, declares this Ecumenical Synod, in the 2d. Chap. & 22d. Session; and because it is recommended in the Scriptures, the same Council, in the Decree of Purgatory, determines Prayers for the Dead, from the Scriptures.   

CHAP. VII. Of the Universal Church Praying for the Dead.  
TO acknowledge Prayers offered by the Universal Church of CHRIST, with intent to expiate the Sins of Souls departed, in a middle State, is to believe this Pious Custom came from the Divine Apostles. 
S. Aug. Ep. 118. Quod universa tenet Ecclesia, nec à Conciliis institutum, sed semper retentum est, nonnisi authoritate Apostolica traditum rectissimè creditur.  For, as S. Austin observes, What the whole Church holds, and was not Instituted by Councils, but was always retained, is most truly believed to come from Apostolical Tradition. In finding out then one of these, we learn both of them. Our Masters shall be the holy Penmen of Primitive Times.  

Petrus Venerabilis  
Writing against the Petrobrusian Heretics; thus exhorts all Christians out of the Book of Maccabees to pray for the Dead. The Faithful Jews prayed for the heinous Offences of their Dead; that, what they had Committed, 
Ep. 2. cont. Petrob. Cap. 5. Rogant fideles Judaei pro delictis tam gravibus defunctorum, ut quod fecerant, oblivioni traderetur, & non rogabunt fideles Christiani pro defunctis in spe bona fidelibus eundem Deum, ut eis nondum plenè laxata Peccata remittantur? Rogaverunt hoc illi adhuc in tempore irae, & non rogabunt hoc isti in tempore gratiae?  might totally he forgiven; and the faithful Christians will not pray for their faithful piously departed, that their sins not fully remitted, may by the same GOD be Pardoned? The Jews prayed in the time of Anger; and Christians are negligent in the day of Grace? Is not this to pray with intent, as Roman Catholics do, that God will remit to souls departed, their sins? And what follows will not give you leave to doubt that this pious Devotion was believed the duty of Christians in those days. 
* Ibidem. Qui bona vivorum Mortuis, qui digni sunt prodesse denegat, ad communis fidei laesionem pertinere cognoscat.  Let him, continueth this Venerable Writer, that denies the good Works of the Living to be advantageous to the Dead, who deserve them, know that he makes a Breach in Faith.   

S. Bernard  
Calls them, who deny this pious Doctrine, Heretics, and Hypocrites. Is it not, says this Saint, 
Super Cantica Ser. 66. pag. 762. Non sufficit haereticos esse, nisi & hypocritae sint. Mortuos viventium fraudantes auxilijs, non credunt ignem Purgatorium restare post mortem.  sufficient for them to be Heretics, unless they be Hypocrites too. They are Heretics, because they Defraud the Dead of help from the Living, nor do they believe that there remains after Death Purgatory Fire. As Hypocrites, they make a fair show, and pretending to follow the pure Word of God.   

S. Isidore of Spain  
Says, Because sacrifice and prayers are offered thorough the whole world for the rest of the Faithful Deceased, 
S. Isid. Hisp. l. 1. de Offic. Eccles. c. 18. Sacrificium pro Defunctorum fidelium requie offerri, vel pro eis orari, quia per totum hoc Orbem custoditur, credimus quod ab ipsis Apostolis traditum sit. Hoc enim ubique Catholica tenet Ecclesia; quae nisi crederet fidelibus defunctis dimitti peccata, non pro eorum spiritibus vel Eleemosynam faceret, vel Deo sacrificium offerret.  we believe this Custom comes from the Apostles themselves. For the Catholic Church every where observes this; Nor would She give Alms, or offer Sacrifice for Souls Departed, unless she believed the Faithful Deceased, received pardon of their Sins. Nothing can be more fully expressed for Roman Catholics. First, Prayers are offered for the Faithful deceased. Secondly, For their Rest, and Remission of their Sins. Thirdly, The Catholic Church thorough the whole world practised the same. Fourthly, 'Twas believed Apostolical Tradition. And shall a pretended Reformer start up, without any warrant of a new Revelation from Heaven, and banish this Pious Devotion, and contradict the whole Church of God, and teach contrary to what the Blessed Apostles delivered.   

S. Gregory the Great,  
Eminent for Learning and Piety, and with whom the whole Church of Christ communicated in Religion, 
page 6.  the Discourser of his own accord gives up as one of ours, so would he if he were just, give us all the Fathers.   

The Council of Chalcedon,  
Or the Fourth General, which the Religion by Law Established reverences, approves of the same Doctrine, Recording to Posterity what was laid to Dioscorus' Charge, who was condemned by the Synod. Amongst others of the Accusations, which were brought against him, we find that he was impeached, and said to have disposed of a great sum of Money, contrary to the Deceased's desires, who gave it with intent to be prayed for. 
Conc. Calc. an. 451. Tom. 4. Conc. Lab. Pag. 401. Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But no body, says the Acts of this Ecumenical Synod, is ignorant of the business of the Renowned Peristeria of Happy Memory. For She Commanded in her last Will and Testament, a considerable sum of Money to be given for her Soul to Monasteries, Hospitals, Almshouses, and to the Poor of the Egyptian Province. And yet by the disposal of Dioscorus, things were so Ordered, That as much as lay in him, even Incense was not offered from the Sacrifice to GOD, in Remembrance of the most Illustrious deceased Peristeria. The Acts take Notice, First, That this Lady gave Money, with intent, that after her Death, the Prayers of the Faithful should benefit her Soul. 
In Bulla pii Pont.  This is our Article of Faith, which obliges us firmly to hold, that the Dead are helped by the Prayers of the Living. Secondly, This was the Practice of the whole Church, because spoken of with approbation in an Ecumenical Council, and no body, say the Acts, was ignorant of it. Thirdly, The hindrance of this Devotion was looked upon as a great Crime. 'Twas laid to Dioscorus' Charge, In as much as lay in him, Sacrifice was not offered for the Deceased.   

Theodoretus,  
Who lived at the same time that this general Council was assembled, gives us another confirmation, not of a private Person, praying in his Oratory for the Soul of his deceased Friend, but of the Emperor Theodosius, prostrating himself before the Relics of St. John Chrysostom, 
Theod. l. 5. Histor. c. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and praying for the Souls of his deceased Parents, Arcadius and Eudoxia. His looks, says this Historian, and eyes fixed on the Tomb of this Holy Man (St. Chrysostom) he let tears fall for his Parents, and he begged that he (the Saint) would obtain pardon for them, of their faults contracted through ignorance. For long before this, his Parents were dead, and he was left very young, and an Orphan.   

St. Austin  
Is so clear in this Controversy for Roman Catholics, that Calvin had not confidence enough to deny it. These are the Saints words: 
St. Aug. Serm. 34. de verbis Apostoli. Orationibus St. Ecclesiae, & Sacrificio salutari, & eleemosynis quae pro illorum spiritibus erogantur, non est dubitandum mortuos adjuvari ut cum eis miseri cordiùs agatur à Domino, quam eorum peccata meruerunt. Hoc enim à Patribus traditum universa observat Ecclesia; ut pro eyes, qui in corporis & sanguinis Christi communione defuncti sunt. cum ad ipsum sacrificium loco suo commemorantur, Oretur.  Funeral Pomps, attendance of Obsequies, rich constructure of Monuments are some Comfort to the Living, and no Relief to the Dead. But it is not at all to be doubted, that the Prayers of the holy Church, the wholesome Sacrifice, and Alms-deeds given for the deceased, are beneficial to the Dead, that God might deal more mildly with them, than their sins have deserved. For this which was delivered by our forefather's, the Universal Church observes, to pray for those who are departed in the Communion of the Body and Blood of Christ, when they are commemorated in their place at the Sacrifice. Thus S. Austin. And thus Roman Catholics. We pray for the Faithful deceased; S. Austin prays for the same; for those who are departed in the Communion of the Body and Blood of Christ: We pray with intent, that God may ease their Sufferings, so did S. Austin, That God might deal more meekly with them than their Sins have deserved. We look upon this as part of our Christian Duty; so did S. Austin; For this which has been delivered by our forefather's, the Universal Church observes.  
Nor is this Learned Father contented here. He reckons the opposite Error, Heretical. The Aerian Heretics, 
De Haeres. num 53. de Aerio. Aëriani ab Aerio quodam sunt nominati, qui cum esset Presbyter doluisse fertur quod Episcopus non potuit ordinari, & in Arianorum haeresim lapsus, propria quoque dogmata addidisse nonnulla, dicens, orare vel offerre pro Mortuis oblationem non oportere— contra ista sentit Ecclesia Catholica.  says he, take their Name from Aerius, who being a Priest, was grieved that he could not get a Bishopric, and being fallen into the Arian Heresy; he added some of his own peculiar Doctrines, saying, We ought not to pray, nor offer sacrifice for the Dead.— The Catholic Church teaches the contrary. This Aerius is the first Man we read of, who denied Prayers for the Dead. In what sense he denied them, S. Austin declares, viz. in the sense opposite, to what the Universal Church observed. Now the Universal Church prayed, as this Holy Father observes, with intent to ease the Deceased in their Sufferings, That GOD might deal more meekly with them, than their Sins deserved.   

S. Hierome  
Vindicates himself from Origen's Error, in which some would involve him, 
In Proverb. cap. 2. Mortuo homine iniquo nulla erit ultra Spes. Heu misere hanc sententiam pertransijt Origenes qui post universale extremumque judicium vitam credit omnibus impiis & peccatoribus dandum. Notandum autem, quod etsi impiis post Mortem spes veniae non est sunt tamen qui de levioribus peccatis, cum quibus obligati defuncti sunt, post Mortem absolvi possunt; vel poenis videlicet castigati, vel suorum precibus, & eleemosynis, Missarumque celebrationibus; sed haec quibuscunque fiunt, & ante judicium, & de levioribus fiunt erratis.  writing thus upon this passage of the Proverbs; The Wicked Man dead, all Hope is ended; ah Misery!; Origen overlooked this sentence, who believed, that Life would be given, after the last and universal Judgement, to all the Wicked and Sinners. What follows is the Belief of the Church, which S. Hierome stamps with a Notandum. But take Notice, says he, although there be no Hope of Pardon after Death for the Wicked; yet there are some, who may be absolved after Death, from lesser Faults, with which they died engaged, viz. expiated either by Pains, or Prayers of their Friends, or Alms-deeds, or saying of Masses; but these things, for whomsoever they are performed, are done before (the Last) Judgement, and that too, for lesser Offences.  
If you ask what anciently were the Devotions for the Dead; you have here Prayers, and Alms-deeds, and saying of Masses prescribed; a word, which is so disagreeable to the foundlings of New Religions. If you would know why the Dead are detained in a middle State, S. Jerome tells you, because, when they died, they were involved in lesser Faults. If you urge on, and say, they do not suffer there; this Father replies, their Faults are expiated by suffering Pains.  
Had the Discourser seen this evident Testimony, sure he would not have triumphed, that in S. Jerome there was no mention of those, 
Pag. 23. & 24.  who depart this Life in a state of Charity, to be punished in Purgatory, or a middle state of Souls; sure he would not have vaunted, that if he did not with Rufinus, accuse him of being involved in the Error of Origen; yet Bellarmin himself cannot deny him to have been charged with an Opinion not very much differing from it, viz. that All Catholic Christians, shall in the end be saved, after they have been tried and purified in the Fire of the last Judgement. Rather than he will have a Father without Error, he will be twice injurious to him. When I find any passage of a Father dubious, or hard to be understood, I straightway compare it with clearer and easier, about the same matter, and so gather its meaning. Thus if I should read in S. Jerome, that all Catholics shall in the end be saved after they are purified, or, that Christians, if they be overtaken in their sins, shall be saved after Punishment: I straightway suppose, if these sins be mortal, they have repent of them; and that all Catholics, whom God has ordered to be tried and purified, shall after be saved. Now, these cannot be all Catholic Christians, generally speaking, but only those who depart this Life in Charity, which is compatible with lesser, or venial Faults. And these are to be purged, not at the day of Judgement, but before this dreadful day. This is not my Opinion, 'tis S. Jerom's own interpretation; in the end of the foregoing Testimony; but, by whomsoever Pains are undergone, or Prayers offered, they are done before Judgement; and that too for lesser Offences.   

S. Epiphanius  
Charges Aerius with the same Error, which we have read S. Austin imputed to him; that he opposed, mentioning the Names of the Dead; ask to what purpose they did it? He that is alive, prayeth, or offereth the Sacrifice; What shall this advantage the Dead? But if the Dead are indeed profited thereby, then let no man from henceforth trouble himself to live well, only let him oblige his Friends, or give Money to persons to pray for him, that none of the inexpiable sins he hath committed may be required of him. This is the Case of Aerius in the Discourser. 
Disc. p. 53.  Can any Reformer Argue better against the Church of Rome, than this Heretic does against S. Epiphanius. Aerius asks to what purpose they pray for the Dead, S. Epiphanius answers to benefit them.  
Aerius presses forwards, if Prayers profit the Dead, let no man endeavour to live well, only let him give Money to be Prayed for, That none of those inexpiable Sins he hath Committed, may be required of him.  
S. Epiphanius replies, that these Prayers do not extinguish all sort of Faults. They only purify the stains of smaller Offences; which this Father calls Slips, of the Perfect. But for the most part, says he, they therefore profit us, because when we enjoyed this World, we wilfully, 
S. Epiph. haec 75. pag. 911. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  yet with reluctancy failed, an evident sign of a more perfect Condition. We do therefore make Commemoration of the Just, and of sinners (of whose Salvation we have some hope.) For sinners we implore God's Mercy. For the Just, we honour our Saviour Christ. Here are Prayers manifestly offered for Expiation of Sin, not for notorious Crimes; for these, no expiation can be made in the World to come. They were offered for smaller Faults, with which the Sinner laden, departed, and for which he suffers in a middle State, and therefore God's Mercy was implored for him.  
Lastly, S. Epiphanius assures us, the Answer he gave, was that of the Church, unalterable; and therefore not to be called in question by a private Reformer. And I say, pursues this Father, 
Ibidem Num. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Church necessarily performs this (Christian Duty) who received it, delivered to Her from Her Ancestors. But can any one break the Order of his Mother, or Law of his Father? In Solomon 'tis written, Hear O Son, the Words of thy Father, and do not despise the Law of thy Mother; declaring, That the Father, who is God, His only begotten Son, and the Holy Ghost, have taught us by the written and unwritten Word; and that our Mother the Church, has some Laws in her own Hand, which neither can be dissolved nor broken. From these Laws established in the Church, which are laudable ones, and full of administration, this Impostor is convinced. Language, which I hearty wish the Pretended Reformers would learn to speak!   

S. Chrysostom  
Is very copious in his exhorting Christians to pray for the Dead. I'lle content myself with one single passage, 
Hom. 3. in Ep. Philip. Edit. Etonae P. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but so plain a one, that none but a Roman Catholic could have spoken it. Not in vain, says he, is it Enacted by the Apostles, that in the dreadful Mysteries Commemoration be made of the Dead. They (the Apostles) knew very well, how much profit, from hence, and benefit accrues to their Souls. For when all people stand (at their Devotions before the Altar) with lifted up Hands, and the Choir of Priests, and the dreadful Sacrifice, exciting Veneration, how shall we fail to appease GOD, in praying for them? And this truly is to be understood of those who departed in the Faith.  
S. Chrysostom says the Dead are helped by the Prayers of the Living, much profit from hence accrues to them: And the Reformers deny it. St. Chrysostom says the Pain hereby, which the Dead suffer, is alleviated, how shall we fail to appease God in praying for them? And is not his Anger attended with Punishment? And the Reformers hold it a fond Invention. S. Chrysostom says, this pious Custom received its authority from Apostolical Tradition, not in vain Enacted by the Apostles: and the Reformers contradict it. S. Chrysostom admonishes us, that these Prayers only belong to them who die with hopes of Salvation, They are said for those who departed in the Faith: 
Disc. pag. 65.  And the Reformers explicate him corruptedly of the Damned. O wonderful Piety of Reformers! Rather than they should not be cruel to their Dead, they labour to pervert the Writings of the Fathers: Yet I cease to be surprised, why they exclude the Dead from their Prayers, when I consider how they banish Christ from their Altar, and abolish the dreadful Sacrifice.   

Eusebius Caesariensis  
Speaks of the earnest desire, which Constantine the Great had, to be prayed for after Death, who took care, that his Corpse should be entombed near the shrines of the Blessed Apostles, whether all pious People resorted to perform the Devotions for the Dead, to GOD and his Saints. He chose, says Eusebius, 
Lib 4. de vita Const. c. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  this place of Reposal with an incredible Cheerfulness of Faith, foreseeing that he should share after Death in their Prayers, which were said in honour of the Apostles, — believing that their Remembrance would exceedingly profit his Soul; nor was he frustrated of his expectation. An innumerable Multitude of People with the Priests of God, 
Ibidem Cap. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not without Lamentation, and with many tears, offered Prayers to God for the Soul of the Emperor. These Prayers were offered with intent to relieve the Emperor's Soul; Constantine believed, that the Intercession of the Apostles to God for him, would profit his departed Soul exceedingly. And this must be to free him from the confinement of a middle state. It could not be that of the Damned in Hell, Eusebius had never such an impious thought of Constantine. It could not be that of Heaven; the blessed Apostles there, were to interceded for him. It must then be that of Purgatory, wherein, if detained, the Emperor believed that the prayers of the Faithful would relieve him.  
There is no reason in the world to understand this Third State after death, of the Discoursers place of Sequester which was filled with quietness, nor of the Millenary Kingdom, which abounded with delights. Eusebius was never accused of these errors, nor ought he to be taxed with these Opinions. And what removes all doubt, is that he speaks of the Third State above mentioned, not as an Opinion, but delivers it as the custom of the universal Church. This is verified by the devotions of the people of the whole Empire, who prayed to God for the Soul of the departed Emperor. Nor could it be less than the Sentiment of the first Universal Council, because it was that of Constantine, and Eusebius, who both sat in this Synod among the Nicean Fathers, of whom Constantine received most of his instructions.   

Arnobius  
Tells us, how Christians labouring under Persecution, were not permitted the reasonable Exercise of their Religion; which made them thus to complain; Why should our Chapels be so outrageously thrown down, 
Lib. 4. Adu. Gent. Pag. ult. Cur immaniter Conventicula dirui (meruerunt) in quibus summus oratur Deus, pax cunctis & venia postulatur, Magistratibus, Exercitibus, Regibus, Familiaribus, Inimicis, adhuc vitam degentibus, & resolutis Corporum vinctione.  in which Prayers were offered to our sovereign God, peace and pardon was implored for all, for Magistrates, Armies, Kings, Friends and Foes, whether alive or dead? This is exactly what the Council of Trent has defined; 
Sess. 22. Can. 3.  Prayers offered for the living and the dead, for their sins, pains and satisfactions. Did not Christians anciently pray for one another, that they might be absolved from their sins and satisfactions? And why must not the Dead share in these Prayers? Arnobius affirms, they prayed for all, whether alive or dead? Why do you divide them? And these dead were in pain or inquietude, because they prayed for peace. They were in sin, because pardon was implored for them. If this be not to pray for Souls in Purgatory, the Discourser has forged a new one of his one.   

Tertullian  
Exhorts Widows to be mindful in their Devotions of the souls of their deceased Husbands, after this manner, 
De Monogamia. Pro anima ejus oret, & refrigerium interim adpostulet ei, & in primà Resurectione consortium, & offerat annuis diebus dormitionis ejus.  Let her pray for his soul, and beg now for him, ease or refreshment, and his company in the first Resurrection, and let her see sacrifice be offered yearly for him, on the day of his departure.  
Here are Prayers offered with intent to free the dead from pain and anguish. We pray, for what is wanting. Now Tertullian exhorts Widows to pray for ease for their Husbands; therefore they wanted ease, and so were in pain. He exhorted them to pray for refreshment; they wanted then refreshment, and so were in anguish.  
This ease or refreshment was not begged for them in the Millenary Kingdom, 
Disc. pag. 47. Tertull. Refrigerium interim adpostulet ei. Disc. pag. 4.  of which the Discourser would understand the first Resurrection. For Tertullian exhorts them to beg this refreshment now for the Dead, before the first Resurrection. Nor can this be expounded of the Discoursers place of sequester. Here, neither Ease nor Refreshment was wanting: And of this, Tertullian speaks no where.  
And this Exhortation of praying for the Dead, was grounded on the then Universal Practice of the Church. Had it been otherwise, the Writers of those times, would have replied, 'twas a Novelty which Tertullian brought into the Church, and so have silenced him. Thus they opposed with all their might, the Error of Montanus, towards which, I know Tertullian was at this time much inclined. But what has the rigid Error of the Montanists, which allowed of no Repentance in this life for the relapsed into grievous and notorious sins, to do with this pious custom which extends devotion even after death, to Souls departed? And what is considerable, those Books which Tertullian wrote, when he could not be censured of the suspicion of being a Montanist, deliver the same doctrine. Thus he says, in his Book, 
Oblationes pro defunctis, pro natalitijs annuà die fa-, cimus.  de Corona Militis, and third Chapter, that we offer sacrifices for the dead, and keep the anniversary of their Birth. Oblations and Anniverssaries ought not to be confounded; Oblations are for the Faithful not yet fully purged, Anniverssaries in honour of the Saints. 'Tis S. Gregory Nazianzen's Explication: Some, says he, we perform, 
S. Greg. Nazian. Orat. in laud. Caesarij. Alia quidem persolvimus, alia vero dabimus, anniversarios Honours, & Commemorationes offerentes.  and some we give. We perform Anniversary Honours, we give Commemorations, (or Oblations, when Commemoration of the dead is made). With what intent these Obblations were made, Tertullian teaches us elsewhere, for lesser Faults, for which the dead are imprisoned, he (GOD) will cast thee into the infernal Goal, 
Tertull. de Anima c. 35. Ille te in Carcerem mandet infernum, unde non dimitteris, nisi modico quoque delicto, mora Resurrectionis, expenso.  whence thou shalt not go forth, until the smallest Fault be expiated in the delay of Resurrection. And finally, Tertullian affirms this middle state, or prison, where smaller Faults are to be expiated, before the detained go to Heaven, into the delay of Resurrection, to be part of what the Church believed, in these Words, If you ask a Command for this in Scripture, there is none to be found. 
Lib. de Coron. Mil. c. 4. Traditio tibi pretendetur auctrix, consuetudo confirmatrix, fides observator.  Tradition (from the Apostles) has increased this into a Precept; Custom confirms it, Faith observes it.   

Dionysius Areopagita  
Makes mention of Three States of Men after death.  

De Hierar. Eccles. tom. 1. c. 7. Edit. Paris, 1644. Pag 352. & 357. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The First are the Wicked, who die miserably, and go straightway to Hell, and for whom the Priest never prays at the Altar: For the Wicked deceased, he never prays.  
The Second State is of the Just, who go straightway to Heaven, and of these he recounts two degrees. Some lived a divine Life upon earth, others not so fervent in Charity, a holy Life: both after death enjoy the sight of God. The Prelate prays for neither. They want not his Prayers. For both of them he gives Thanks to God, 
Ib. pag. 352. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  who leads here a divine, says S. Denis, and most holy Life, as much as 'tis possible for man to imitate God, shall in the next World enjoy divine and happy Rest. And whose Life is inferior to this divine one, yet likewise holy, he will receive equal recompense for his Merits. The blessed Prelate giving Thanks for this divine Justice, goes on with the holy Sacrifice. Thus the Roman Catholic Church holds prayers offered with reference to the Saints, a  to GOD.  
Besides these Two States, we find mention of a Third. This cannot be Hell; the place admits of Mercy. It cannot be Heaven, the detained are not yet fully purged from sin, or lesser Faults. And it is for the remission of these, that the Prelate prays. The Prayer of the Holy Prelate implores the Divine Goodness to pardon the deceased of all his sins committed by humane frailty, 
Ib. Parag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to transfer him into the light and region of the Living; and to seat him in the Bosom of Abraham, Isaac, and Jacob, in a place, where there is no more any pain, sorrow, or sighing.  
S. Maximus in his exposition of this passage, 
S. Max. in Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calls these Faults of human frailty, little Sins; and these are those venial Offences, which accompanied the dead to Purgatory, there to be expiated, before the detained change sorrow, grief, or weeping, into joy, and eternal felicity; and of which the Church of ROME begs pardon in her Prayers for Souls departed.  
And lest succeeding Ages should be forgetful of the dead, or oppose this pious Devotion of the Faithful for them, S. Denis guided with a Prophetic Spirit, left in few words, Three strong Motives, which are of themselves proper to remind the Forgetful of this duty, and able to convince any unbyased Understanding of it.  
First, he says, That this Doctrine is divinely revealed.  
Secondly, That it is grateful to Heaven.  
Thirdly, That these Prayers will prove effectual to relieve the Dead.  

Ib. Pag. 357, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The holy Bishop, concludes this ancient FATHER, asks, what is divinely promised, what is acceptable to God, and what will certainly be granted? And after this, can any one pretend to be exempted from praying with intent to help Souls departed in a middle state of pain, sorrow, and sighing; or of Purgatory, where lesser Faults are expiated.  
This is the sense the Greeks gave of Dionysius Areopagite, and they understood his Language. 
Mich. in Ep. ad Nilum Mona. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  You have, says Michael Glyca, chief Dionysius the Great, banishing the Opinion (of no middle State); and openly teaching, what sins may, and what may not be pardoned. For discoursing of those who died in Sin, he adds this, if they be small, they receive help from Good Works, which are done for them, if they be notorious Faults, GOD has concluded against them. And Gabriel Severus a Greek Schismatic, writing against the Latins, about the being of real Fire in Purgatory, which is no matter of Faith, declares the Greeks agree with the Latin's: In as much as we (the Greeks) likewise affirm, That the Souls of those who piously departed, are helped in those places, in which they are kept, 
Gab. Tract. de Purgat. adu. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and set free by Alms-deeds, and Prayers, which are offered for them, as Dionysius Areopagite says.  
The Discourser apprehended very much the pressing of this ancient Father's Authority, and therefore would have us doubt of his Works, and calls him, the pretended Dionysius. But the two Greeks above-mentined call him the true Areopagite; so does S. Gregory the Great; 
S. Greg. hom. 34. Evang. Conc. 6. Gen. Act. 5. Relatio est aliud Testimonium è Codicillo S. Dionysij Episcopi, Atheniensis & Martyris. Apud Niceph. l. 15. c, 14. S. Greg. Naz. orat. 42. in Pascha.  so does the sixth Ecumenical Council. Juvenalis Bishop of Jerusalem, who Lived at the Time of the fourth Ecumenical Synod, affirms the same. S. Gregory Nazianzen makes use of this Authority. Dionysius Alexandrinus Commented upon him in the Third Age, as S. Maximus assures us. And the Monotholite Heretics citing his Authority, 'twas explicated by the Fathers of the Church, as that of Dionysius. And I think these grave and weighty Authorities will easily sink down the light Pretention of a Discourser.    

CHAP. VIII. Of Scriptures recommending Prayers for the DEAD.  
HOly Scriptures have in many places recommended this pious Office to the Faithful. I'll content myself with three or four Instances. The First shall be, what we read in the Second Book, and twelfth Chapter of  

The Maccabees:  
And the day following, Judas came with his Company, to take away the bodies of them that were overthrown, and with their Kinsmen to lay them in the Sepulchers of their Fathers. And they found under the Coats of the slain, some of the Donaries of the Idols that were in Jamnia, from which the Law forbiddeth the Jews: therefore it was made plain to all, that for that cause they were slain. All therefore Blessed the just Judgement of our Lord; who had made manifest the hidden things. And turned to Prayers, they begged of him, that the Sin committed, might be perfectly blotted out.  
Then Judas exhorted the People to keep themselves from the like Sin, made a Collection among them of a considerable sum of Money, and sent it to Jerusalem, to offer Sacrifice for the Sin, well, and religiously thinking of the Resurrection. 
Edit. Sixti. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For unless he hoped that they, that were fallen, should rise again, it would seem superfluous and vain to pray for the Dead. After considering, that there is an excellent Reward laid up for those, that die piously, which was a Holy, and Godly Thought; he therefore made an Expiation for the Dead, that they might be Absolved from their Sin.  
This is so plain and easy, that I cannot imagine, how any one, except he wilfully will mistake, should understand it otherwise, than in the Roman Catholic Affirmation.  
The Sin, questionless, that they committed, (whom GOD permitted to be cut off by the Enemy) was mortal. The Law forbade to covet, 
Deut. 7. Josh. 7.  or take any thing appertaining to Idols. They were commanded to destroy it; and therefore because this People had taken the Donaries of Idols, they were slain, says the Text.  
Judas and his Company, hoped that their fellow-soldiers repent, before they died, of their grievous Sin. There was sufficient Ground for this: They fought in defence of their Country, and their Religion: For these, they bravely Ventured their Lives. As therefore the Justice of GOD punished their Crime, by permitting them to be killed; might not their surviving Associates hope the Divine Goodness would recompense the venturing of their Lives for GOD's Honour and Glory, by Repentance, before Death surprised them? His Mercy exceeds all other of the Divine Attributes. At least, this makes the case dubious: And in ambiguous things, a favourable Interpretation is approved of: For who knows the sense of the Lord, or who was His Counsellor? If this be not satisfactory, what follows will convince you; for it is certain, That Judas ordered Prayers to be offered for the slain, because he hoped they repent of their Sin: Considering, says the Text, That there is an excellent Reward, laid up for those that die godlily, he therefore made an expiation for the Dead, Is not a godly Death, a mark of Repentance?  
These Prayers, ordered by Judas, were offered as an Atonement for the Sin of the deceased: That this was his design, is apparent. No body can dispute the being of a Sacrifice among the Jews, which was offered for Sin. The Law of Moses in Numbers and Deuteronomy, frequently makes mention of such a one: And all the Tribes forthwith after the Battle, agreeing in a general Collection of a sum of Money, to be sent upon this Account to Jerusalem, demonstrate, that this Sin-Offering was extended to, and allowed of for the Dead. Two Motives excited Judas hereunto. First, the Resurrection to Life; For unless he hoped that they that were fallen, should rise again, it would seem superfluous and vain to pray for the Dead. And Secondly, the Pardon of Sin; after considering, continues the Text, That there is an excellent Reward laid up for those that die godlily; he therefore made an Expiation for the Dead, that they might be absolved from their Sin.  
By Sin, for which Prayers were offered, is meant the remainder of mortal Sin, the Gild which infers an Obligation to some temporal Penalty, this is evident: Judas hoped that the Slain died godlily, or repent: but he could not be of this persuasion, unless he likewise believed, that the Fault of their notorious Crime, was pardoned; For Repentance, carries along with it Forgiveness. Whensoever you shall invoke my Name, saith the LORD, I will hear you. Now besides the Gild of eternal Damnation which follows the Fault of grievous Offences, as the shadow does the body, both standing, or perishing together, there can nothing remain, to which the Title of Sin may be given, but the Gild which infers an Obligation to temporal Punishment. 'Tis then this Gild which is here called Sin, for which Judas, (after the hope of Pardon and Repentance of the Fault, as the Text affirms; Considering, That there is an excellent Reward laid up for those that die godlily, who repent of their Sins, and are pardoned) therefore made an Expiation for the Dead, that they might be absolved from their Sin. This is further confirmed, in these other Words of the Text; And turning to Prayers, they begged of God, That the Sin Committed, might be perfectly blotted out: The Sin then, was before blotted out, the Fault pardoned, but not perfectly blotted out; the Gild, which deserved some temporal Penalty, remained to be expiated: For had they deemed it had been before perfectly blotted out, they would not have begged of God, a perfect Forgiveness: This had been already Granted. There was then, some Penalty that remained, of which they begged forgiveness. But the Pain of Sin, is, ordinarily speaking, only completely satisfied with pain. Nor can any one hope to be perfectly pardoned of Sin, according to the rate of God's ordinary Providence, without entire satisfaction; which if not paid now, must hereafter be compensated.  
This is exactly what Mr. de Meaux Writes of the Roman Catholic Belief in this point, in his excellent Exposition of the Doctrine of the Church, 
Exposit. pag: 17. Sect. 8.  which all Christendom approves of: Those who depart this Life, says this Venerable Prelate, in Grace and Charity, but nevertheless, indebted to the Divine Justice some Pains which it reserved, are to suffer them in the other Life. This is what Obliged all the Primitive Christians to offer up Prayers, Alms-deeds, and Sacrifices, for the Faithful, who departed in Peace, and Communion of the Church, with a certain Faith, that they might be assisted by these means. This is what the Council of Trent proposes to us to believe, touching Souls departed in Purgatory, 
Sess. 25. de Purg.  without determining in what their Pains consist, or many other such like things, concerning which, this Holy Council demands great Moderation, blaming those who divulge what is uncertain, or suspected.  
And to finish; This passage of Holy Scripture, out of the Second Book of Maccabees, is so strong and convictive in behalf of praying for the Dead, that our Adversaries can have nothing at all to say for themselves, but with a strange Boldness, to deny these Books to be part of the Bible: Yet the old Editions of Scripture in English, which were printed near the Beginning of the Pretended Reformation, give them, without distinction, their proper place in the Bible. What private Revelation the Reformers have had since, to displace them, and cast them out, they never told us. The Discourser indeed, gives us this Reason for it, that they were never received by the Jews as Canonical,  
That we may well understand the Meaning of this Objection, it will not be amiss to speak here, of Two Canons of a Bible, which the Jews used. The First Canon of the Bible was composed by Esdras: This is generally allowed of. The Second Collection was more ample, and increased by the superaddition of many Books to the former. This was more rarely spoken of in ancient Times, because less common. 'Twas compiled sometime before our Saviour's coming, with the addition of those Books which were Written after the Collection of the First Canon. 
Lib. 2. Cont. Appion.  Joseph the Jew, assures us of such an addition made, where he citys the Text of Ecclesiastic, as part of their Scripture, which Book is not found in the Collection of the First Canon of the Jews, and was written near Two Hundred Years after it. This supposed, I am of the Discoursers mind, that the Books of Maccabees, were not by the Jews acknowledged as part of the First Collection of Canonical Scripture: they were written near Three Hundred Years after the First Collection made by Esdras. But can the Discourser prove to me, that these Books were not by the Jews received as part of the Second Collection of Canonical Scripture?  
If the Discourser (notwithstanding this reasonable Distinction) remains unsatisfied, and still scruples their Authenticness, and continues to say, that the Jews did not receive them as Canonical; I'll humour him in this, and grant him what he asks. But are we Jews? If the Jews did not, the Church of Christ, received them as Canonical Scripture.  
S. Jerome 'tis true, says, 
In Praef. Salome.  that the Church did not look upon them, as part of that Canonical Scripture, which was contained in the First Canon of the Jews, and which was universally received from the beginning by all Christians: So did S. Gregory the Great. 
Lib. Moral. 19 c. 13.  Neither of them deny the Maccabees to be part of that entire Canon of Scripture, which the Church of Christ appproved of, and read in their days. In this entire Canon of Scripture, 
Canon 47. Sunt autem Canonicae Scripturae Maccabaeorum Libri duo.  the Third Council of Carthage, which all wellmeaning Christians always looked upon as Orthodox, numbered the Maccabees: So did Innocent the First, Head of the Universal Church of Christ upon Earth, in his Letter to Exuperius, Bishop of Tholouse. S. Austin in express Words says, That the Jews do not receive the Books of Maccabees as Canonical, 
S. Aug. l. 18. de Civit. Dei. c. 37. Maccabaeorum Libros, non Judaei, sed Ecclesia pro Canonicis habet.  but the Church does. And in the Second Age, the Valentinian Heretics asserted, That the Bible no where patronised it to be lawful to venture their Lives for GOD ALMIGHTY's sake: And Origen instanced that Famous Example of the Mother and seven Sons, who died upon this Account, out of the Second of Maccabees, as part of Holy Scripture, and confuted them. Reasons, without exception, that if the Jews did not, Christians numbered these Books with the rest of Canonical Scripture.   

In S. Matthew  
We read an other Confirmation of this Truth, where Christ himself says, 
Chap. 12. v. 32.  That the Sin against the Holy Ghost shall not be forgiven, neither in this World, nor in that to come. I cannot choose here but take Notice, how wittily the Discourser Reasons upon the World to come. He will have the World to come, to be in this present World, and not to be, till this World end. Thus he delivers himself; They (Catholics) suppose, That the World to come, 
Page 19  must signify the time between every man's Death, and the General Resurrection. The World to come, cannot be, till this World end (i. e.) till the time be, That Purgatory shall be no more, which now is in this Present World. I expected the acuteness of so sharp a Wit, could have distinguished between Life, and Death; this World, and the next; especially, when Scripture had done it before him. We therefore, following the distinction which Scripture gives, understand by this World, this present Life, which all Mankind, more or less enjoys; and by that to come, the State of Man after Death, a middle State, where some Sin is to be expiated.  
'Tis certain that by this passage, neither in this World, nor in that to come, is meant, that the Sin against the Holy Ghost, in which Man dies, is never to be forgiven: For if it were ever to be forgiven, certainly it would be pardoned in this World or that to come; for no other place can be assigned, where Pardon is to be expected: 
S. M. c. 3. v. 29.  And thus S. Mark interprets the Phrase, He hath not Forgiveness for ever, and shall be guilty of an eternal Sin.  
From hence Roman Catholics infer, That there are some Sins not eternal, to be pardoned in the next World; and if to be pardoned, without dispute in a middle state of Souls, for whose delivery, Prayers are offered by the Faithful living. Our Reason is, because Scripture assigns this World, and that to come, as the only two places, where Sin may be pardoned, saying, That the Sin against the Holy Ghost shall in neither of them, or never be pardoned. Let those, says S. Bernard, who deny Purgatory, ask of him, 
S. Bern. super Cantica Serm. 66. Quaerant ergò ab eo, qui dixit quoddam peccatum esse, quod neque in hoc saeculo, neque in futuro remitteretur; Curio hoc dixerit, si nulla manet in futuro remissio purgatione peccatis?  who said there is some Sin, which shall neither be forgiven in this World, nor in that to come; Why did he say this, if there remain in the World to come, no forgiveness, or purgation of Sin?  
S. Isidore of Spain is more express; 
Lib. 1. the off. Eccles. c. 18. Name & cum Dominus dicit, qui peccaverit in Spiritum sanctum non remitteretur ei, neque in hoc saeculo, neque in futuro, demonstrat quibusdam illic dimittenda peccata, & quodam purgatorio igne purganda.  For when our Lord says, whosoever shall sin against the Holy Ghost, it shall not be forgiven him, neither in this World, nor in that to come; he demonstrates, that Sin is forgiven to some there, and expiated in a certain Purgatory Fire. And to the same Words of CHRIST, S. Austin gives the like Interpretation; 
S. Aug. Civit. Dei, l. 2. c. 24. De Defunctis quibusdam vel ipsius Ecclesiae, vel quorundam piorum exauditur Oratio;— neque enim de quibusdam veraciter diceretur, quod non eis remittatur, neque in hoc saeculo, neque in futuro, nisi essent, quibus, etsi non in isto, tamen remittetur in futuro.  For some Souls departed, the Prayers of the Church, or pious Persons are heard;— for otherwise it would not be truly said of some, that it should not be forgiven them, neither in this World, nor in that to come, unless there were some, to whom, if not in this, it shall be forgiven in the World to come.  
And I am of opinion, if the Discourser will but seriously consider our Saviour's own Words, that he will acknowledge some Sins to be pardoned, in this Life, and some after Death. I shall instance only one Example, somewhat of the like nature to convince him. If some of the Discoursers Companions should tell him, that he had a Lawsuit in hand, and that he was certain never to win it, neither at the Kings-Bench, nor Court of Chancery; I am persuaded the Discourser, or any man of sense, would infer from this Person's talk, that Lawsuits were pleaded both at the Kings-Bench, and in Chancery: And why will he not infer from these Words of our Saviour's, Some sins shall never be pardoned, neither in this World, nor in that to come; that there are some sins, both pardonable in this World, and in that to come? And if there be some sins there to be forgiven, I suppose he will allow of some Pain there to be suffered; for all sin deserves some Punishment: And 'tis upon this account the Roman Church prays for the Dead, that their pain may be eased, and sins forgiven.   

S. Paul 
1 Cor. c. 15. v. 29.   
Makes use of two Arguments to verify the Resurrection of Man, Devotion performed for the Dead, and the exposing of his own Life, which was in danger, preaching this ineffable Mystery, which is the Foundation of Christian Religion: Otherwise, says the Text, what shall they do that are baptised for the Dead, if the Dead rise not at all? Why also are they baptised for them? Why also are we in danger every hour? I expect here the Discourser will exclaim against the hardness of this passage. I am somewhat of his opinion; 'tis so difficult, that if I were a Reformer, I could make no sense of it.  

Mark 10. Orat. in S. Lumina.  This Word Baptism, as hard as 'tis, S. Mark interprets to be pain or austerity: And S. Gregory Nazianzen calls Purgatory Fire, the last Baptism: But let the word Baptism signify whatever affliction the Discourser shall please to assign, Penance, or Prayer, it will still Literally be true, that it is performed to benefit the Dead: For if the Dead are not hereby helped, why does S. Paul urge again so earnestly? Why also, to what end, are they baptised, or afflicted for them? If this Devotion profit not the Dead, might not we answer the Apostle, and say, to no end at all: And so void and silence his pressing Forwardness. Far be it from me, Divine APOSTLE, to contend against thy Testimony!   

S. John,  
The beloved Disciple of Christ, speaks of Two states of Sinners after Death: He speaks of those, who we know departed in mortal, or deadly sin: For these he forbids us to pray. They are without Redemption, abandoned by God. S. John speaks of an other sort of Sinners, whom we know by outward signs of Repentance, die not in deadly sin: For these he does encourage us, if he do not command us, with confidence to pray. And this is, says the Scripture, 
Ep. Catho. 1. Chap. 5. v. 14.  the Confidence which we have towards him, that whatsoever we shall ask according to His Will, He heareth us. He that knoweth his Brother to sin, a Sin not to Death; let him him ask, and Life shall be given him, sinning not to Death. Here is Encouragement for us to pray for those, who die with Repentance: And Two strong Motives excite us hereunto.  
First, We are encouraged thus to pray; because we ask, What is according to GOD's Will: And  
Secondly, God will hear us, pardon the Delinquent, and give him Life everlasting. The Text continues, There is a sin to Death, for that I say not, that any man ask. Here is an Inhibition to pray for any, of whom we have no signs, no Hopes of Repentance at their Death.  
I do not expect here that the Discourser will deny S. John speaks of Praying for the Dead. The Text is too plain against him. And what is convincing, neither the Church, nor any Man is dissuaded here from praying for any Sinner yet living, nor for the Remission of any Sin in this Life. I know the Montanist Heretics held some sins not pardonable. But the Church of Christ before the Death of any Sinner, prays, and is often heard, for the sins of Heretics, Jews, Turks, Apostates, or what other Infidels, or ill-Livers soever in the World: so long as Life is, all have hopes of Pardon. But S. John speaks here of a Sinner, now placed in such a state, that Prayer for him will not be available; therefore he speaks of praying for the sins of the Departed. Of these, some die without repentance. These we are not to pray for: Others duly repent; for these, we are encouraged to pray, and God will hear us, and give them Life everlasting.    

CHAP. IX. Of Purgatory.  
IF the Word Purgatory be not found in Scripture, no pious Reader ought upon this sole account to scruple at it: the sense of it is delivered in Holy Writ. Do we read any where in the Bible of the Word Trinity? We all of us believe in the blessed Trinity, one GOD, and three divine Persons, Father, Son, and Holy Ghost. The Word, Catholic, is not written in Scriptures: We all of us profess in the Creed, I believe one Catholic Church.  
By the Word Purgatory, we not improperly signify a middle state after Death, where Souls departed, endure some Pain for smaller Offences, not forgiven in this World. That there is such a state of Souls, I have already from Fathers, and Scripture demonstrated; for if both these teach us to pray, as I have shown, that God will be pleased to deal with some Souls departed more mildly than their sins deserve, to forgive them, and to seat them in the Kingdom of Heaven, who can justly refuse the being of Purgatory? This is all we mean by it: This is our Belief; and of this I will add one more Proof, very plain and easy.  
There are two sorts of sin, Mortal, and Venial: I call a Mortal sin, that Crime, which breaks Charity between God and the Delinquent, and for which he's to suffer eternal pain. I mean by Venial sin, that Fault, which lessens Friendship between God, and the Just; for which, he must undergo some Penalty, because he has transgressed, yet not that of eternal Damnation. I know that God might have punished all sins, and this too with Justice, eternally. But the Divine Goodness considering the weakness of human frailty, which fails almost at every step it makes, willed all Offences should not be Mortal, or liable to everlasting Torments. This he has revealed to us in S. Matthew, where we read, 
Math. 5.23.  Whosoever is angry with his Brother, shall be in danger of Judgement; whosoever shall say to his Brother, Raca, shall be in danger of Council; whosoever shall say to his Brother, thou Fool, shall be guilty of Hell Fire. Is not here an uncontrolled difference of two sorts of sin? Some are guilty of Hell Fire; these, I call Mortal; Others are not guilty of Hell Fire, but in danger of Judgement; these, I name Venial faults. And they are these quotidian slips, which the Prophet attributes to the Just, who fails seven times a day. If he be just, he's GOD's Favourite, and not guilty of Hell Fire. If he fail, as all of us do, witness this Sentence of S. James, We all offend in many things, 
S. Jam. 3.2.  before he may recover these Lapses, Death may surprise him, when he neither thinks of them, nor of the World to come, where then must these smaller Offences be Expiated? Must the Delinquent go strait to Heaven? This is not a place of Punishment. Must he be thrown headlong down into Hell? This is not a state of expiation. The Justice of God will not punish this Delinquent eternally with the Damned, because his divine Mercy has declared in this passage of S. Matthew, that these lesser blemishes, with which he died engaged, carry not along with them the Gild of Hell Fire. The Mercy of God will not as yet deck him with the beauties of Heaven, 
Apocalyp.  because His Justice has pronounced, That no unclean thing enters into Heaven; and elsewhere he says, 
Psal. 14. Ingreditur sine Macula.  Who enters, enters without stain. There is then some middle place of Souls, assigned by the Divine Providence, to punish these lighter Offences, that Justice and Mercy may meet together. This, Roman Catholics believe and call Purgatory.   

Conclusion.  
I Hope the Pretended Reformers will hereafter be so just, as to grant, That the Holy Fathers anciently prayed with the same intent, which the Church of Rome does at present, to free Souls departed, of their Lesser Offences and Pains, in a middle State or Purgatory. Petrus Venerabilis prays, That their Sins not yet forgiven, may be pardoned: S. Bernard, That they may be Freed from Purgatory; S. Isidore, That their remaining Sins may be expiated in a certain Purgatory Fire; S. Austin, That GOD may deal more meekly with them, than their sins deserved; S. Jerome, For lesser Faults; Theodoretus, For what through Imprudence they had committed; S. Chrysostom, To profit the Deceased, and to appease GOD; S. Epiphanius, To extinguish not inexpiable, but lesser sins; Arnobius, For their sins and satisfactions; Tertullian, For their ease and refreshment; and Dionysius Areopagite, For all their sins through human frailty committed.  
These Authorities are so plain and convictive, That to speak sincerely, I cannot see how any Word of Reply may be given them. Had these Holy Writers delivered their private Opinions, one might have given them a put-off, and said, they were Men, and so might err. But what they speak of, either intimates the Practice of the whole Church in their Times, or reckons it APOSTOLICAL TRADITION, or hold it part of their Faith; in which they cannot be said, without Injury to mistake. Would it not be injurious to say, That the Learnedest Prelates of the Reformers, might now mistake all of them in their Books, delivering to Posterity, that in England, Service according to the Religion by Law Established, is generally said in the Language of the People? The Peasant knows as much, and the very Idiot is not ignorant of it. Sure the same may be granted to the FATHERS of the Church. Then they cannot all be said with Injury to mistake in delivering what was the Belief of the Church in their days. Petrus Venerabilis assures us, that the Denial of this pious Devotion for the Dead, is a Breach of Faith; S. Bernard believes this Article delivered in Scripture; S. Isidore, What is practised thorough the whole World, and taught by the Apostles; S. Austin, What the Universal Church observes; S. Chrysostom, What is Instituted by the Apostles; S. Epiphanius, Which is ordained by the Church; Eusebius, What Christians did in the flourishing Increase of the Church; Arnobius, How they prayed for the Dead in time of Persecution; Tertullian, What Faith observes; and Dionysius Disciple of S. Paul, alleging the same Practice, who can deny it to be Apostolical Tradition?  
Or if it were nothing, when the Pretended Reformers left the Roman Church, to have utterly lost the whole Assembly of Fathers, and renounced Apostolical Tradition; yet it is considerable to overlook, rather than believe, this pious Devotion for the DEAD, Recommended to us in the Maccabees, in S. Matthew, in S. Paul, and in S. John, the Beloved of CHRIST.  
Good GOD! What a state is that Christian in, who rejects the Belief of the Universal Church of Christ, contradicts Apostolical Order, and struggles with Holy Scriptures. The Apostles instituted what was right; they were inspired by the Holy Ghost. The whole Church errs not in her Belief; the Gates of Hell shall not prevail against Herald Holy Scriptures agree in the Recommendation of the same Doctrine; they are the infallible Word of GOD. Here I leave the Pretended Reformers to a serious Consideration of a speedy Conformity with the Church of Rome in this pious Practice and Belief of Praying for the DEAD.   
THE END.   

Ecclesiae Judicio subjiciantur.