NOw Abraham and Ishmael had not the same people to goe un∣to, the faithfull cannot be said to be Ishmaels people, nor the prophane sort to be Abrahams people; but if the meaning of the phrase were no more then that they were joyned to the state of the dead, the faithfull and prophane should all goe to one people, wherefore this phrase, must needs imply a speciall disposition of the Soules of the faithfull after this life, in being associated to the company of the just, and laying up their bodies in an assured hope of the resurrection. The Apostle also sheweth what it is for the righteous to be gathered to their people, Heb. 12. 22, 23. to which we are joyned by faith whilst we live, and really when we are dead, as one saith, now, quo ad spem, in hope, but then, quo ad rem indeed.
Again, the Spirit of the Lord pronounceth a blessing to them that dye in the Lord, Rev. 14. 13. which are three Arguments a∣gainst Purgatory:
- 1. In that they which dye in the faith of Christ are blessed, but they which are in Hells torments (for Purgatory they say is a part of Hell) are not blessed.
- 2. They are said to rest from their labours, but they which are in Purgatory are in labour and paine.
- 3. Their works are said to follow them for their reward, but they which are tormented and punished are not rewarded.
Therefore we acknowledge no other Purgatory, but in this life* 1.1 a perfect purgation of our sins in Christ, and an imperfect, which is by a fiery probation of affliction, as the Apostle termeth it, 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them; Job also sheweth, that our Purgatory fire is in the affliction and sorrow of