A collection of texts of Scripture, with short notes upon them, and some other observations against the principal popish errors

Of Satisfactions, Indulgences, Pur∣gatory, 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 ob∣liged to satisfy themselves by Penitential Works, or 〈…〉〈…〉 here or in Purgatory. And that

these Works and Sufferings are true and proper Sa∣tisfactions 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 compleat∣ness 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 Transgres∣gressions, and was bruised for our Iniquities: the chastise∣ment 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 un∣dergo 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 Pu∣nishment

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 un∣righteousness. Where the same universal Terms are used, all Ʋnrighteousness, without exception.

1 John 2. 1, 2. I•• any Man sin, we have an Advo∣cate 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 Propi∣tiation 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 per∣fected them that are sanctified. Where Sin is put a∣way, and compleatly expiated, and Sinners per∣fectly reconciled, what is there more to be done to satisfy? This is done by the one Offering and Sacri∣fice 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 Punish∣ments 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 Suf∣ferings 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 im∣plies, that 'tis but part of our Sins, and part of the Punishments that he delivereth us from. This cer∣tainly 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 Savi∣our, 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 Punish∣ment due to Sin, so that none is to be undergone by the Sinner by way of Satisfaction? and con∣sequently Remission of all Sin, of all such Punish∣ment? 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 ex∣acts 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 Satisfa∣ction 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 Tempora∣ry 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 Ini∣quity of my Sin. He doth not pretend he had satis∣fied 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 For∣giveness 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 ex∣haust 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 con∣demned. 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 af∣terwards); and therefore they cannot be Satis∣factions for other Debts, or Sins, or Defects of Obe∣dience: 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 in∣dignation 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 particu∣lar Instances. And we do not doubt but these things are very pleasing to God, and may aver•• his Dis∣pleasure 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 Suf∣ferings 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 for∣given, 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 them∣selves. 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 in∣flicted 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 de∣merit 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 Judg∣ment, if God should be strict with him. And how can he be supposed to suffer more than he de∣serves?

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 Iniqui∣quities 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 in∣fliction 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 super∣abundant 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 Af∣flictions 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 him∣self 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 Per∣sons, in him, and for his sake, and not for the Me∣rits 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 Of∣fice 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 be∣fore 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 Bur∣den.

Exod. 32. 31. Moses said, O this People have sin∣ned 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 Mo∣ses, Whosoever hath sinned against me, him will I blot out of my Book. The Prophet Moses was not admit∣ted 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 Re∣ward, 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 Righte∣ousness that must serve you, according to the Co∣venant of Grace in Christ. And therefore, Vers. 35. one Man's good Works did not profit ano∣ther, 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 up∣on 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. Fran∣cis, I of St. Dominick, and I of the Society of Je∣sus? 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 par∣takers of Christ's Sufferings, 1 Pet. 4. 13. They be∣ing 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 Trea∣sury 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 can∣not 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 Indul∣gences for the dispensing out of these superabound∣ing 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 Traf∣fick; 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 Peni∣tents, 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 rash∣ness and presumption.

CHAP. XIX.

That there is a Purgatory, or place of Tor∣ment after this Life, for the expiation of the Sins of good Men, that are not suf∣ficiently 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 per∣fect Remission of Sin through the free Grace of God, upon the account alone of Christ's meritori∣ous Satisfaction; and so that there is no proper Sa∣tisfaction to be made by us for Sin at all, the Foun∣dation 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 compleat∣ness 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 perpe∣tually 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 per∣petually so here, yet what is this to prove a Purga∣tory 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 contra∣ry? 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 La∣bours, 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 de∣ny 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 Apo∣stle, 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 ear∣nestness, 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 dy∣ing.

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 Pu∣nishment undergon by way of satisfaction for these Sins, equivalent to the Fire of Hell, as that in Pur∣gatory 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 Happi∣ness 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 Righteous∣ness, 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 on∣ly, 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 Per∣son 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 Pur∣gatory.

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 Judg∣ment is there meant, which is eminently in Scripture called the Day, and is that indeed which shall be re∣vealed 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 forgive∣ness, 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 delive∣rance of the Just from Punishment, and their final acquittal, may be not improperly called the full re∣mission 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 Punish∣ments intimated there, with allusion to the diffe∣rent 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 pre∣tended 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 preach∣ing 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 rela∣tion 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 supererro∣gating 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 Satis∣factions 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 Appenda∣ges 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 di∣rection 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 suf∣fer 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.