Notes Upon Texts of Scripture and Popish Errors, Part 4
Of Satisfactions, Indulgences, Purgatory, and praying for the Dead.
CHAP. XVII.
That Men are obliged, partly to ſatisfy the Juſtice of God for their Sins themſelves, Chriſt having not by his Satisfaction fully anſwered all. Council of Trent. Seſſ. 14. cap. 8. Can. 12, & 13.
FOR the underſtanding of which, it muſt be conſidered, that they diſtinguiſh of Sins, that ſome are Mortal, and ſome are Venial. And of the …niſhment due to them, that to Mortal Sins, both an Eternal and Temporal puniſhment is due; but to Venial Sins only a Temporal. Now they ſay, that Chriſt hath ſatisfied for the eternal puniſhment due to Mortal Sins, which all that are in a State of Grace are delivered from. But for the temporal Puniſhment which belongs to Venial Sins, and which remains as belonging to Mortal Sins beſides the eternal Puniſhment, they ſay that Men are obliged to ſatisfy themſelves by Penitential Works, or … here or in Purgatory. And that theſe Works and Sufferings are true and proper Satisfactions and Compenſations to the Juſtice of God. And Chriſt hath no otherwiſe ſatisfied for Venial Sins, or for the temporal Puniſhment belonging to Mortal Sins, than by his Merits obtaining that they may ſatisfy.
This we think is derogatory from the compleatneſs and fulneſs of our Saviour's Satisfaction, and that free and full Remiſſion of Sin, which upon our Repentance and Faith we obtain upon the account of his alone Satisfaction.
For, Iſa. 53. 4, 5. Surely he hath born our Griefs, and carried our Sorrows; he was wounded for our Tranſgreſgreſſions, and was bruiſed for our Iniquities: the chaſtiſement of our Peace was upon him, and with his Stripes are we healed: which is granted to be meant of Chriſt. And the Apoſtle referring to it, ſays, 1 Pet. 2. 24. Who himſelf bare our Sins in his Body on the Tree; by whoſe Stripes ye were healed. It is ſpoken indefinitely without exception, of his bearing our Sins, and the Puniſhments due to them. And the Effect of it is our Healing, and the obtaining Peace with God. But how are we healed, or have Peace with him, if there be ſo many Wounds and Puniſhments for us to undergo ſtill by way of Satisfaction, which is the effect of unſatisfied vindictive Juſtice?
1 John 1. 7. If we walk in the Light, even as he is in the Light, we have fellowſhip one with another, and the Blood of Jeſus Chriſt cleanſeth us from all Sin. Mark, not only ſome, but all; and conſequently from all the Puniſhment by way of Satisfaction. For this is meant of thoſe Sins that are committed by Men that are in a ſtate of Grace, and that walk in the Light. And ſuch, if any, are thoſe Sins which they call Venial, to which the Temporal Puniſhment is due. But the Blood of Chriſt cleanſeth from theſe, and conſequently hath ſatisfied for the temporal Puniſhment too, as well as the Eternal, or elſe how are we cleanſed from theſe, if we are not cleanſed from the temporal Puniſhment due to them, when they ſay there is no other Puniſhment due to theſe but Temporal?
So, Verſ. 9. If we confeſs our Sins, he is faithful and juſt to forgive us our Sins, and to cleanſe us from all unrighteouſneſs. Where the ſame univerſal Terms are uſed, all Ʋnrighteouſneſs, without exception.
1 John 2. 1, 2. I… any Man ſin, we have an Advocate with the Father, Jeſus Chriſt the Righteous, and he is the Propitiation for our Sins; and not for ours only, but alſo for the Sins of the whole World. The Propitiation for Sin, for all Sin, is wholly aſcribed to Chriſt. But how is he a Propitiation, if Vindictive Juſtice ſtill makes its Demands, and we muſt ſtill ſatisfy in part our ſelves?
John 1. 29. Behold the Lamb of God, that taketh away the Sins of the World. If it is he that doth it all, then no part of Satisfaction will be demanded of us.
So, Heb. 1. 3. He by himſelf purged our Sins. Not we at all by our own Sufferings.
So, Heb. 9. 26. Once hath be appeared in the end of the World, to put away Sin by the Sacrifice of himſelf. And, Heb. 10. 14. By one Offering he hath for ever perfected them that are ſanctified. Where Sin is put away, and compleatly expiated, and Sinners perfectly reconciled, what is there more to be done to ſatisfy? This is done by the one Offering and Sacrifice of Chriſt; there is no Sacrifice or Offering then …or us to make.
Gal. 3. 13. Chriſt hath redeemed us from the Curſe of the Law, being made a Curſe for us. Are the Puniſhments of Purgatory, or thoſe temporal Ones here ſpoken of, threatned by the Law, or no? If not, then they are not due. If they were, Chriſt hath taken them off, as they are a Curſe, that is, as they are vindictive or ſatisfactory Puniſhments; for he hath redeemed us from the Curſe of the Law.
Rev. 1. 5. Who hath loved us, and waſhed us from our Sins in his own Blood; to him be Glory for ever and ever. If is not the Blood of Martyrdom, or the Sufferings of any of the Saints that waſheth them from their Sins, but the Blood of Chriſt; all the Glory of it belongs to him. But the Romiſh Doctrine implies, that 'tis but part of our Sins, and part of the Puniſhments that he delivereth us from. This certainly leſſens the Love of Chriſt, and the Glory due to him: For they muſt needs grant, that he had loved us more, and had been a more perfect Saviour, if he had delivered us from all.
But we find alſo, that full Remiſſion and Pardon is granted unto us now through Chriſt. And what is Remiſſion of Sin, but Remiſſion of the Puniſhment due to Sin, ſo that none is to be undergone by the Sinner by way of Satisfaction? and conſequently Remiſſion of all Sin, of all ſuch Puniſhment? Now this is the Covenant of which Chriſt is the Mediator, Heb. 8. 12. I will be merciful to their Ʋnrighteouſneſſes, and their Sins, and their Iniquities will I remember no more. But how can it be ſaid, that God remembers their Sins no more, when he ſtill exacts Satisfaction? The Apoſtle ſays, Heb. 10. verſ. 17, 18. That where remiſſion of theſe is, there is no more Offering for Sin. All being done ſufficiently by the once Offering of Chriſt.
Thus, Col. 2. 13. He hath quickned you together with him, having forgiven you all Treſpaſſes. Not ſome only, or only in ſome part or reſpect. But how are all Treſpaſſes forgiven, if ſtill there is ſome Satisfaction to be made? Iſa. 44. 22. I have blotted out as a thick Cloud thy Tranſgreſſions, and as a Cloud thy Sins. But it ſeems by the Romiſh Doctrine, they are not quite blotted out.
Rom. 8. 1. There is no condemnation to them that are in Chriſt Jeſus, that walk not after the Fleſh, but after the Spirit. But is not that a ſort of Condemnation, to be adjudged to make Satisfaction for Sin, by undergoing ſo many Puniſhments, either here or in Purgatory? What is Purgatory, but a Temporary Hell?
But, Rom. 8. 33. Who ſhall lay any thing (any thing at all) to the charge of God's Elect? It is God that juſtifieth: Who ſhall condemn? It is Chriſt that died. The Death of Chriſt anſwers all; and God will not demand any thing of the Sinner.
Epheſ. 4. 32. Be ye kind one to another, forgiving one another, even as God for Chriſt's ſake hath forgiven you. God's forgiving us our Treſpaſſes, is made a Rule to us to forgive our Brethren. Now we are to forgive our Brethren all Treſpaſſes, and ſo doth God then forgive us. Mat. 18. 32. I forgave thee all that Debt, becauſe thou deſiredst me.
And this forgiveneſs of God is all free to us for Chriſt's ſake. Pſal. 32. 5. I ſaid, I will confeſs my Tranſgreſſions unto the Lord, and thou forgaveſt the Iniquity of my Sin. He doth not pretend he had ſatiſfied for his Sin, by his Sufferings mentioned Verſ. 4. but ſpeaks of it as meer and free forgiveneſs, only upon his Confeſſion and Repentance. Free Forgiveneſs and Satisfaction are inconſiſtent. 1 John 1. 7. God is ſo there indeed, to be faithful and juſt to forgive us our Sins; but that is not upon our ſatisfying for them, but only upon our confeſſing and forſaking them. And none will ſay, that to confeſs and forſake them, is to give a Recompence and Satisfaction. And therefore the Faithfulneſs and Juſtice of God there, muſt be underſtood with reſpect to his own Promiſe, and not to the Sinner's own Satisfaction.
Beſides, to teach that Men may ſatisfy for ſome Sins themſelves, as all Venial Sins, is to require that which is impoſſible to be done; there being no Sins truly Venial, or not deſerving Eternal Death, and ſecluſion from the Preſence of God in their own Nature; though all Sins are Venial upon Repentance, and in reſpect of the Event only, through Chriſt's Mediation. So that to encourage Men to look for the doing away of ſuch Sins by their own Satisfactions, is to bolſter them up in Pride and Self-confidence, and at laſt to deceive them: For we can never by our Satisfactions exhauſt the demerit of any of our Sins. For, Rom. 6. 23. The Wages of Sin is Death; the Apoſtle ſpeaks it without exception. So, Ezek. 18. 20. The Soul that ſins, ſhall die▪ That's the deſert of Sin. So again, Gal. 3. 10. Curſed is every one that continueth not in all things that are written in the Book of the Law to do them: He who commits the leaſt Sin, meriteth the Curſe. For, Jam. 2. 10. Whoſoever ſhall keep the whole Law, and yet offendeth in one Point, is guilty of all; by Interpretation, the Authority of the Law-giver being violated in that one, as well as in all. Mat. 12. 36. I ſay unto you, That every idle W…rd that Men ſhall ſpeak, they ſhall give account thereof in the Day of Judgment: For by thy Words thou ſhalt be juſtified, and by thy Words thou ſhalt be condemned. Yet we do not ſay, that all Sins are equal, or equally deſerving the ſame degree of Death or Pain, but all deſerving the Death and excluſion from God. So that 'tis not poſſible for the Sinner to offer a ſufficient Recompence or Satisfaction for the leaſt Sin.
Mich. 6. 6, 7. Wherewith ſhall I come before the Lord, and bow my ſelf before the High God? Shall I come before him with Burnt-offerings, with Calves of a Year Old? Will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of Rivers of Oil? Shall I give my Firſt-born for my Tranſgreſſion; the Fruit of my Body for the Sin of my Soul? So, by what means ſhall I ſatisfy the Juſtice of my God? Shall I Faſt in Lent? Shall I make Prayers of forty hours long? Shall I give all my Goods to nouriſh the Poor? But all theſe things cannot expiate my Sins; theſe have no proportion or equivalence to his Juſtice.
And moreover, as to thoſe Penitential Works, which are ſaid to be Satisfactions, as Prayer, and Faſting, and Alms, &c. they are Debts already, to which we are obliged by virtue of the Law, (there being no Works of ſupererrogation beyond or above the Precept of the Law, as is proved afterwards); and therefore they cannot be Satiſfactions for other Debts, or Sins, or Defects of Obedience: For that which is a Duty already due before the commiſſion of the Fault, can never ſatisfy for the Fault committed.
We are obliged indeed to Repentance, and to practiſe ſome Acts of Diſcipline, to ſhew our indignation againſt our ſelves for our Sins, and to deter us the more from ſinning for the future. And ſometimes we muſt make ſome Satisfaction to the Church for the Scandals that we have committed, and to teſtify the truth of our Repentance; and ſometimes to particular Men, in caſe of particular Inſtances. And we do not doubt but theſe things are very pleaſing to God, and may aver… his Diſpleaſure according to his Covenant and Promiſe made to us Penitens, and are tending to his Honour. But we deny that they are proper and equivalent Satisfactions to the Juſtice of God; or that any Sufferings are ſo, which we can undergo; or that there can be any ſuch performed or undergone by us at all.
As for the Sufferings and Puniſhments inflicted by God himſelf upon Men, after their Sins are forgiven, theſe are not deſigned by him as vindictive Puniſhments upon them, and Compenſations to his Juſtice; but either for Example to others, that they ſinning may not preſume upon impunity from his ſparing of others; or as Acts of mere Diſcipline, and fatherly Correction, to deter his own from falling into the like Sins for the time to come. For, Pſal. 103. Like as a Father pitieth his Children, ſo the Lord pitieth them that ſerve him. What a Father doth, is for his Childrens amendment; he doth not inflict Torment or Suffering on them for his own Satisfaction; nor doth delight in giving them any trouble, were it not needful for themſelves. Or if any earthly Parent does ſo, yet God doth not, Heb. 12. 10. Nor is it true always, that theſe temporal Inflictions are, or are to be inflicted upon good Men, but only in ſome certain Caſes, when God ſees it meet and fitting for them or others.
CHAP. XVIII.
That ſome Perſons may ſatisfy over and above what is needful for themſelves, and their own Sins; ſo that their Satisfactions may ſerve for others that want them, or have not enough of their own. Catech. Rom. par. 2. cap. 5. p. 61. And that theſe are put into the Treaſury of the Church, to be diſpens'd by Indulgences. Decret. de Indulg.
BUT by what is ſaid in the foregoing Chapter, it appears, that no Man whatſoever can offer an equivalent Satisfaction or Compenſation to the Juſtice of God for any one Sin of his own; and that he can never by his Sufferings exhauſt the demerit of any one Sin, the Wages of Sin being Death everlaſting.
And, Pſal. 130. 3. If thou, Lord, ſhouldst mark Inquities: O Lord, who ſhall ſtand? The Pſalmiſt's Queſtion implies, that no Man can ſtand in Judgment, if God ſhould be ſtrict with him. And how can he be ſuppoſed to ſuffer more than he deſerves?
Pſal. 143. …. Enter not into Judgment with thy Servant, O Lord. The Pſalmiſt is afraid to put himſelf▪ upon an equal Trial before God. But according to theſe People, one may not only reckon with the Juſtice of God, but that God will be indepted ſomething over and above.
Pſal. 90. 7, 8. We are conſumed by thine Anger; and by thy Wrath are we troubled. Thou haſt ſet our Iniquiquities before thee, our ſecret Sins in the Light of thy Countenance. The Prophet Moſes here ſpeaks of the Calamities of this Life, and refers them all to our Sins: So that whatſoever we ſuffer, is but a juſt infliction for our Sins.
Dan. 9. 7. O Lord, Righteouſneſs belongeth unto thee, but unto us confuſion of Face. The Prophet reckons, that whatſoever God inflicts upon Men, he is righteous therein, and that an utter confuſion of Face is but what we deſerve. It was his own Sin, as well as the Peoples, that he was confeſſing, Verſ. 20.
Ezra 9. 13. After all that is come upon us for our Evil Deeds, thou our God haſt puniſh'd us leſs than our Iniquities deſerve. Muſt not we always ſay the ſame? And what is become then of Satisfaction, and ſuperabundant Satisfaction?
Lamen. 3. 39. Wherefore doth a living Man complain, a Man for the puniſhment of his Iniquity? But if God ſhould puniſh him more than he deſerves, he would have cauſe of complaint. But, Job 34. 23. God will not lay upon Man more than is right, that he ſhould enter into Judgment with God; as it is implied, he might do if he ſhould. So that whoſoever ſuffers, ſuffers but what is due; and yet doth not ſatisfy, much leſs over-ſatisfy.
The Penitential Works of the Saints, are but what are due alſo before, as was before obſerved, and therefore are not Satisfactions. And the Afflictions that are laid upon them, are for other ends, and not to be an equivalent Satisfaction to Divine Juſtice. It is Chriſt alone who hath offered himſelf a full, perfect, and ſufficient Sacrifice for all our Sins. He is the Lamb of God, that taketh away the Sins of the World. Who his one ſelf bare our Sins in hi… Body on the Tree. The only Propitiation; 1 Tim. 2. 5, 6. For there is one God, and one Mediator between God and Man, the Man Chriſt Jeſus, who gave himſelf a Ranſom for all. This is no Man's Buſineſs but his, nor can be done by any but him. For, Acts 4. 12. There is not Salvation in any other; For there is no other Name given among Men by which we muſt be ſaved. But if others may ſatisfy, and their Satisfactions may ſerve for us, they are ſo far made our Redeemers and Saviours. Which is to put them into Chriſt's Office and ſtead; who only was made to be Sin, or a Sin-offering for us, that we might be made the Righteouſneſs of God, i. e. treated as Righteous Perſons, in him, and for his ſake, and not for the Merits and Satisfactions of others, 2 Cor. 5. 21. And, Verſ. 19. God was in Chriſt reconciling the World to himſelf; not by the Satisfactions and Merits of Saints. 1 Pet. 1. 19. Redeemed we are by the precious Blood of Chriſt, as of a Lamb without blemiſh and without ſpot. Which the Apoſtle implies it was needful he ſhould be, to become our Redemption; but this cannot be ſaid of the Sufferings of any Saint. 1 Cor. 1. 30. He is made to us of God, Wiſdom, and Righteouſneſs, and Sanctification, and Redemption; that, according as it is written, He that glorieth, let him glory in the Lord, and give him the praiſe and thanks of the whole Work, and have no dependance upon the Sufferings and Satisfactions of Saints. For, Iſa. 43. 11. I am the Lord, and beſides me there is no Saviour. And, Col. 2. 10. Ye are compleat in him. So that we have no need of Saints Satisfactions; nor is it their Office and Buſineſs to ſatisfy, but only Chriſt's. We cannot do it for our ſelves, nor others for us, but he alone, who is our Peace. As was alſo proved before by the Texts of the foregoing Chapter.
There is none but Chriſt, who by his Satisfactions and Interceſſions doth anſwer for others Sins. There is no meer Man that can anſwer for another. Though God may, and doth often ſhew Mercy to ſome Men, with reſpect to others in many Inſtances, according to his Covenant, or for other holy and wiſe Ends; it is not for the ſake of any Merits and Satisfactions which others have offered for them; nor doth he pardon Mens Sins, or give them Life, upon the account of ſuch Merits and Satisfactions; but deals with Men in that reſpect only, according to their own Works, and ſhows Mercy only in Chriſt, and for his ſake.
Gal. 6. 6, 7. Let every Man prove his own Work, and then ſhall he have rejoicing in himſelf, and not in another. For every Man ſhall bear his own Burden.
Exod. 32. 31. Moſes ſaid, O this People have ſinned a great Sin; yet now, if thou wilt forgive their Sin; and if not, blot me, I pray thee, out of the Book which thou haſt written. And the Lord ſaid unto Moſes, Whoſoever hath ſinned againſt me, him will I blot out of my Book. The Prophet Moſes was not admitted to bear the Puniſhment of the People, but every Man was to bear his own Sin.
Ezek. 18. 20. The Soul that ſinneth, the ſame ſhall die. The Son ſhall not bear the Iniquity of the Father, neither ſhall the Father bear the Iniquity of the Son. The Righteouſneſs of the Righteous ſhall be upon him, and the Wickedneſs of the Wicked ſhall be upon him.
Mat. 3. 9, 10. Think not therefore to ſay within your ſelves, We have Abraham to our Father: every Tree which bringeth not forth good Fruit, is hewen down and caſt into the Fire. 'Tis not another's Righteouſneſs will avail to our acceptation.
Hab. 2. 4. The Juſt ſhall live by his Faith; not by the Faith of another.
1 Cor. 3. 8. Every Man ſhall receive his own Reward, according to his own Labour. For, 2 Cor. 5. 10. We muſt all appear before the Judgment-Seat of Chriſt, that every Man may receive the things done in his Body, according to that he hath done, whether it be good or bad. 1 Pet. 1. 17. For the Father judgeth without reſpect of Perſons, according to every Man's Work. In vain ſhall we alledge the Faſts and Alms of another: He that ſerves God by a Proctor, ſhall go to Hell in his own Perſon.
Mat. 25. 8, 9. The fooliſh Virgins ſaid unto the Wiſe, Give us of your Oil, for our Lamps are gone out. They would fain have had a benefit in their Righteouſneſs. But the Wiſe anſwered, ſaying, Not ſo, leſt there be not enough for us and you. It muſt be your own Righteouſneſs that muſt ſerve you, according to the Covenant of Grace in Chriſt. And therefore, Verſ. 35. one Man's good Works did not profit another, but every one is judged according to his own Actions.
And it is Chriſt alone that ſatisfies for others, and not any Saint with him, or ſubordinate to him: As, 1 Cor. 1. 12, 13. Every one of you ſaith, I a… of Paul, and I of Apollo, and I of Cephas, and I of Chriſt: Which is equally blame-worthy, in having recourſe to their ſeveral Merits with Chriſt's, as upon other reſpects. Is Chriſt divided? was Paul crucified for you? or were ye baptized in the Name of Paul? The ſame may we alſo ſay to thoſe of the Church of Rome, when one ſays, I am of St. Francis, I of St. Dominick, and I of the Society of Jeſus? Is Jeſus divided from Chriſt? Was St. Francis crucified for you? or were ye baptized in the Name of Dominick, or Ig…atius Loyola?
As for what the Apoſtle ſays, Col. 1. 24. I now rejoice in my Sufferings for you, and fill up that which is … of the Afflictions of Chriſt in my Fl…ſh, for his Body's ſake, which is the Church. It is not meant, that he ſuffered to ſatisfy for their Sins, as if any thing were wanting in the meritorious Sufferings of Chriſt to that end; God forbid. But it was for the Church's good that the Apoſtles ſuffered, to give them an Example of Conſtancy, &c. And the Sufferings of the Members of Chriſt are called Chriſt's Sufferings, 2 Cor. 1. 5. And they are partakers of Chriſt's Sufferings, 1 Pet. 4. 13. They being predeſtinated to be conformed to their Head, Rom. 8. 29. They are to ſuffer as he did, and ſo by degrees to fill up the Sufferings that are deſigned for the whole Body of Chriſt; and then at laſt alſo they ſhall reign with him, but that by his Gift and Purchaſe alone, Rev. 2. 10. And, Rev. 7. 14. Theſe are they which came out of great Tribulation, and have waſhed their Robes, and made them white in the Blood of the Lamb; therefore are they before the Throne of God.
Now if there be no Satisfactions for Sin made by any Man or Men, but only Chriſt; and much leſs ſuperabounding Satisfactions and Merits for others, above what any one hath need of him, then there can be no Treaſury of theſe in the Church for the uſe of others that want: For there can be no Treaſury of that that is not. And what need can there be of it, when Chriſt's own Satisfaction is ſufficient in all Caſes?
And if there be no ſuch Treaſury in the Church for the benefit of others, to be diſpens'd: then the Pope, nor any one elſe is the Diſpenſer; for he cannot diſpenſe it if it be not. If it be not in his hands to give, he cannot give it, or rather ſell, for they do not uſe to be very free of their Gifts. And then conſequently the uſe of Pardons and Indulgences for the diſpenſing out of theſe ſuperabounding Merits and Satisfactions to others, is a vain thing. For this is to pretend to give that that is not, than which what can be more vain? And conſequently to ſell about theſe Indulgences for Mony, and thereby to give People hope of Pardon of their Sins, is both to cheat and deceive their Souls, and pick their Pockets, by pretending to ſell to them that that is not.
But ſuppoſe there were ſuch a Treaſury, why muſt the Pope be the Diſpenſer? Why ſhould it not be ſuppoſed, that that is left in the hands of Chriſt Jeſus alone, who is only able to diſcern who are fit to have benefit thereby; and who hath the Key of David, who openeth and no Man ſhutteth, and who ſhutteth and no Man openeth? Rev. 3. 7.
But whatſoever Satisfactious or Merits, even of Chriſt himſelf, any Perſon hath ſhare in: Surely theſe are not to be ſold by Mony, nor hath any one an application thereof made to him by ſuch a Traffick; but upon his Faith and Repentance alone, which Chriſt alone, and not Man, can judg of the ſincerity of, and accordingly apply the Benefits of his Redemption.
Indulgences of Canonical Penance in the Church, upon the humiliation and ſubmiſſion of the Penitents, are allowed. But Indulgences to diſpenſe an imaginary Treaſury of imaginary Satisfactions, and there to be bought by Mony, or ſome very ſlight Performances, are a bold and unaccountable raſhneſs and preſumption.
CHAP. XIX.
That there is a Purgatory, or place of Torment after this Life, for the expiation of the Sins of good Men, that are not ſufficiently purged here. And that the Souls there detained, are help'd by the Maſſes, Prayers, Alms, and other good Works of the Living. Council of Trent, Seſſ. 6. Can. 30. Seſſ. 25. Decret. de Purgat.
THE Foundation upon which this Doctrine of Purgatory is built, is, That there is a Debt of Temporal Puniſhment remaining to be paid, even by thoſe that are abſolved and in a ſtate of Grace, tho the Eternal Puniſhment be forgiven. And that every Man therefore muſt undergo theſe Temporal Pains, in proportion to his Sins, Chriſt having not at all ſatisfied for them: And if this be not done in this Life, that then it muſt be done in the next, in Purgatory, before a Man can have entrance into Heaven.
Now this having been refuted before, and it having been proved, that Chriſt hath ſatisfied fully for all our Sins, and that we have compleat and perfect Remiſſion of Sin through the free Grace of God, upon the account alone of Chriſt's meritorious Satisfaction; and ſo that there is no proper Satisfaction to be made by us for Sin at all, the Foundation upon which Purgatory is built, is taken away. And all thoſe Texts ſerve to the refuting of it, which are before produc'd to prove the compleatneſs of our Saviour's Satisfaction, and of the free Remiſſion of our Sins upon it.
But yet if it were admitted, that there were a reſerve of ſome proper Satisfactory Puniſhments, which God may think fit to inflict upon ſome Men in ſome Caſes here; yet unleſs it could be proved, that this were a perpetual Ordinance, and perpetually obſerved by God, it would not ſignify any thing to the purpoſe of what is intended. And yet if this were admitted likewiſe, that it were perpetually ſo here, yet what is this to prove a Purgatory hereafter? For who can tell, but for ſuch Puniſhments as are to be undergone, it may be all done here, unleſs God reveals to us to the contrary? But there being neither one nor other of theſe things proved, but the contrary rather appearing, we cannot otherwiſe think of Purgatory, but that 'tis a fond Thing vainly invented.
Moreover, 'tis directly contrary to all thoſe Texts of Scripture that aſſert the Happineſs and Reſt of the Saints after this Life. As,
Iſa. 57. 1, 2. The Righteous is taken away from the Evil to come. He ſhall enter into Peace: they ſhall reſt in their Beds. Is this to be taken away from the Evil to come, to be put into a condition where they muſt undergo heavier? Is that to enter into Peace, and to be at Reſt, to be burning in Fire ſeven times hotter than ours, and which differs from that in Hell in nothing, but in reſpect of duration?
Rev. 14. 13. Bleſſed are the Dead that die in the Lord, from henceforth, that they may reſt from their Labours, and their Works do follow them; that is, their good Works, in the gracious Reward that is given them, not their Sins and Puniſhments. Now all the Faithful that die, die in the Lord, Rom. 14. 5. So that they all reſt from their Labours. But to be tormented in burning Fire, ſure that is not to reſt from their Labours, but to be put to worſe.
In the Book of Wiſdom, which the Church of Rome holds for Canonical, and therefore cannot deny its Teſtimony, Chap. 3. 1. it is ſaid, The Souls of the Righteous are in the Hand of God, and there ſhall no torment touch them. What can be more expreſs?
John 5. 24. Our ſaviour ſays, Verily, verily I ſay unto you, That he who heareth my Word, and believeth on him that ſent me, hath eternal Life, and ſhall not come into condemnation, but is paſſed from Death to Life. Note, that it is not ſaid, That he who believeth in Jeſus Chriſt, ſhall paſs from Death unto Torment; but he that ſhall paſs from Death to Life, that is a bleſſed Life; for the other would be to paſs from Death to Death, at leaſt for a while.
Therefore, 2 Cor. 5. 1. We know, ſaith the Apoſtle, that if our earthly Houſe of this Tabernacle were diſſolved, we have a Building of God, an Houſe not made with Hands, eternal in the Heavens. It is not Purgatory then, or a Place of Torment that the Saints remove into when they remove from their Bodies.
And therefore ſaith he, verſ. 2. In this we groan earneſtly, deſiring to be clothed upon with our Houſe which is from Heaven. But if Death were followed with Torment ſo horrible, as thoſe are repreſented to be which are in Purgatory, there would be reaſon rather for one to be affrighted at it, and to fly from it, than to deſire it with ſo much ardour and earneſtneſs, and to wiſh to continue in this preſent ſtate of Life ſtill for fear of the worſt.
Yet again, verſ. 6, 7, 8. Whilſt we are at home in the Body, we are abſent from the Lord, and are willing rather to be abſent from the Body, and to be preſent with the Lord. Implying, that that would be preſently upon the leaving the Body. Now our Lord ſure is in Heaven, and not in Purgatory. Therefore ſo ſhall the Saints be alſo when they die.
Hence ſaith the Apoſtle, Phil. 1. 21. To me to live is Chriſt, and to die is Gain. But according to the Romiſh Church, to die is a damage to us. The fear of Purgatory may make the beſt Men fearful of dying.
But, verſ. 23. I am in a great ſtrait betwixt two, deſiring to be diſſolved, and to be with Chriſt, which is far better. This implies, that he did not doubt but it would be ſo. But if there were a Purgatory to paſs through firſt, it would be far better to abide longer in the Body. For though St. Paul had leſs Sin than others, yet it cannot be denied but he might have ſome venial Sins. And if there muſt be Puniſhment undergon by way of ſatisfaction for theſe Sins, equivalent to the Fire of Hell, as that in Purgatory is ſaid to be, though he did undergo more Croſſes and Afflictions than others, yet ye did not undergo thoſe that were equivalent to the Fire of Hell; and how could he be ſure then, but that he alſo muſt enter into Purgatory firſt before he paſs into Heaven? and then one would think, he ſhould have little Heart to deſire to be diſſolved: But he doth not fear any of this.
And note, that the Apoſtle ſpeaks of the Happineſs in the next Life in common, in the plural number, as belonging to all the Saints, and not as a ſpecial Priviledg to himſelf alone. So, 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of Righteouſneſs, which the Lord the Righteous Judg ſhall give me at that day; that is, the day of his departure out of this Life, verſ. 6. And then mark, Not to me only, but unto all them alſo that love his appearing.
Luke 23. 43. Our Saviour ſaid to the believing Thief on the Croſs, This day ſhalt thou be with me in Paradiſe. He doth not ſay, when thou ſhalt have been ſome Years in Purgatory, I will receive thee into Paradiſe; but, this day, &c. Now Paradiſe is acknowledged to be the Seat of the Bleſſed, not a place of Torment. And yet there was no Perſon that could deſerve more to be ſent to ſuch a place than the Thief, having had no time to do Penance for any of his Sins. For if to ſuffer Death for his Sins was a ſufficient Satisfaction; then it were beſt for every Man to deſire to ſuffer ſuch a Death or worſe. For the pains of the worſt of Deaths are much eaſier it ſeems than thoſe of Purgatory.
But is it not indeed very ſtrange that God ſhould forgive Men the Eternal Puniſhment due to the worſt and moſt mortal Sins, for the ſake of Chriſt's Satisfaction, and yet exact ſo ſevere a Puniſhment for Sins, in their own nature Venial, which may be ſo eaſily remitted? that God ſhould do the greater, and yet that he ſhould not do the leſs? When yet it muſt needs be owned, that Chriſt hath offered a Satisfaction enough for all if it be but applied.
As for thoſe places that are pretended to prove a Purgatory, 1 Cor. 3. 13, 15. There we read of Fire indeed, and that is all, but not one word of Purgatory-Fire. It is the Fire of the Day of Judgment is there meant, which is eminently in Scripture called the Day, and is that indeed which ſhall be revealed by Fire, 2 Theſſ. 1. 7, 8. And it is the Works of Men there that ſhall be burnt, that is, their falſe Doctrines, which are but Hay and Stubble, when the Trial comes. But it doth not ſpeak of the burning of their Perſons that hold the Foundation, who are not to be burnt, but ſaved, yet ſo as by Fire; which is only a phraſe to expreſs the doing of a thing with great difficulty, Zech. 3. 2. ſee a like phraſe Jude 23.
As for Mat. 12. 32. it ſpeaketh of the greateſt of Sins, the Sin againſt the Holy Ghoſt, which ſhall never be forgiven, and ſo that Phraſe ſignifies, neither in this, nor in the World to come, that is, not at all. So, Mark 3. 29. it is expreſt, He hath never forgiveneſs, but is in danger of eternal damnation: or, that Phraſe may ſignify, that that great Sin ſhould not be forgiven in the Times of the Meſſiah, or under the Goſpel, which is ſometimes expreſt by the World to come, Heb. 2. 5. & 6. 5. when the Jews expected that greater Sins ſhould be forgiven, than could be expiated by Levitical Sacrifices. Or, if Sins be ſaid to be forgiven in the World to come, what is that, but at the Day of Judgment, when the actual deliverance of the Juſt from Puniſhment, and their final acquittal, may be not improperly called the full remiſſion of their Sins? What is this to Purgatory, where Sins are not forgiven, but puniſh'd?
Mat. 5. 26. They ſhall not come out thence till they have paid the uttermoſt Farthing; that is, never; but muſt abide in Hell for ever. Hell is mentioned, verſ. 22, 29, 30. And divers degrees of Puniſhments intimated there, with alluſion to the different degrees inflicted in the Jewiſh Courts, but not one word of Purgatory.
As for, 1 Pet. 3. 19, 20. thoſe Spirits there ſaid to be diſobedient, were not ſaved at all, as it is pretended they ſhall be out of Purgatory. And the Priſon that they are ſaid to be in, doth not ſignify Purgatory, as if Chriſt then by his Spirit preach'd to them there. But by his Spirit in Noah, he preach'd to a diſobedient World, though his preaching did then no good; their Souls being then, as it were, by Luſt and Sin enſlaved and impriſoned in their Bodies, and are now lying in the Priſon of Hell for all this.
Now then, if there be no Purgatory, or place of Torment in the next Life for juſt Men, to the end pretended, then likewiſe Prayers, or Maſſes and Alms for them, are vain things to the end propoſed, viz. in order to the deliverance out of it. If there be no ſuch thing, then theſe things that have relation to it, can be of no uſe. And yet if there were a Purgatory for expiation of Sins, and for ſatisfaction for temporal Puniſhments due to them, how doth it appear, that Prayer for thoſe in that State will help them out of it? or who can tell, but that they muſt continue there, if they be there, till the Day of Judgment? As for the ſupererrogating meritorious Works of the Living, and their availableneſs to deliver their dead Friends out of Purgatory, it is after proved likewiſe, that there are no ſuch Works. But yet if they were, how ſhould they be available to get them out of it, when the ſuperabundant Merits and Satisfactions of Chriſt were not available to prevent their going in? If others Satisfactions and Merits might be of uſe to them in Purgatory, one would think Chriſt's ſhould have kept them out. But if Chriſt's Satiſfactions could not help them, but they muſt ſatisfy for themſelves how ſhould the Saints good Works upon Earth help them?
This is the great Doctrine, with the Appendages of it, that brings in ſo great Wealth to Rome, and therefore no wonder it is ſo ſtifly retained; though among all the Directions that are given about Prayer, up and down the Scripture, there is not any where the leaſt intimation of any direction for praying for the Dead, or of any uſe that it would be. Which it is very ſtrange that it ſhould be omitted among ſo many Inſtructions, that are given about Prayer, if it were to have been done.
As for 2 Maccab. 12. 39, &c. where he ſaith, Mony was ſent to Jeruſalem, that Sacrifices might be offered for the Slain; and 'tis recommended as an holy Cogitation to pray for the Dead. Thoſe Men that died, died in the Sin of Achan, and therefore were liable to eternal Puniſhment. And ſo there could be no ground to ſuppoſe, even according to Popiſh Principles, that they were in Purgatory, but in Hell. And if it proves the benefit of Sacrifice and Prayer for the deliverance of dead Sinners, it muſt be out of Hell it ſelf, and not out of Purgatory. Judas's Offering was a Sin-offering for the ſake of the Living, that the whole Aſſembly might not ſuffer for the Sin of the Dead, as they once did in the Caſe of Achan, Joſh. 7. And Prayers were offered up to God to the ſame end, to avert his Anger from them. But Jaſon the Writer of the Hiſtory, or his Epitomizer, being a Platonick Jew, and having his Head fill'd with ſome Platonick Notions, ignorantly applies all this as done for the Slain. But he commends Self-murder too, and praiſeth Razias for killing himſelf, 2 Mac. 14. 42. So that we have no great reaſon to rely much upon the Judgment of this Author.