of Jeremy Taylor-Doctrine of the primitive Church-And of the Church of England-Fortieth Article of Edward VI.-Comparison of death with sleep-Sleep applies to the body only-Independent ener- gies of the soul-Shakspeare's idea of the sleep of death-The sleep in Jesus-Parable of the rich man and Lazarus-Note on the opinion of the Jews-The penitent thief-Nature of the promise made to him -Absurd interpretation of the passage-Blessing announced in Rev. xiv. 13-Admission of Picherellus-Argument for the bliss of mere insensibility-Baxter's reply-Wisdom iii. 1-The soul's consciousness believed by St. Paul-2 Cor. v. 6, 8-Phil. i. 21, 23-The same doc- trine inculcated by the Church of England-Collect in the Burial Service-Bliss of the righteous immediately consequent upon death- Probable nature of the particular judgment then passed upon each individual-Summary view of the state of the soul after death-This state not necessarily miserable-Such an idea unauthorized and un- scriptural........ Notes on Chapter IX.-Abraham's bosom, Paradise-Decree of the Council of Florence on the state of the soul-Opinions of the Fathers RECAPITULATORY AND CONCLUDING REMARKS, Cicero's belief in a future state-Influence of this persuasion upon the heathen-Revival of the notion of purgatorial suffering-Gregory the Great-Brief view of the rise and progress of the doctrine of Purgatory -Its contradiction by Scripture, Antiquity, and Reason-Prayer for the Dead not originally connected with Purgatory-Motives for their union by the Romish Church-Mode of proceeding adopted by the English Reformers-Abominable nature of the doctrine-Its uncom- promising rejection by the sincere protestant-Hopeless perversity of the Romish Church-Her absurd assumption of infallibility-Con- science of the papist fettered-Personality towards individuals avoided -Corrupt doctrine alone condemned-Unaccountable credulity of educated Romanists-This can only be attributed to judicial blindness -The true doctrine of Scripture stated from the Homilies of the PURGATORY AND PRAYER FOR THE DEAD. CHAPTER I. STATEMENT OF THE DOCTRINE. They that go down into the pit cannot hope for thy truth. ISA. xxxviii. 18. By the dictates of Reason, as well as upon the authority of Revelation, we are led to believe that man is sent into this world by the Almighty for the purpose of probation, and that he will be doomed hereafter to everlasting happiness or misery according to his works. It is a rational inference from the frequent disproportion of happiness enjoyed by the righteous, compared with that allotted to the wicked, that a period must arrive when the former shall be rewarded, and the B latter punished; and Scripture plainly assures us that both the one and the other shall be recompensed according to that they have done, whether it be good or bad. In a word, the just, for the sake of Christ, will be received into heaven; and the wicked will meet with the punishment due to their sins in hell. In order that men may attain to the glories of the New Jerusalem, as well as avoid the horrors of the bottomless pit, God has in mercy sent prophets, apostles, and teachers, exhorting them, after the example of the Redeemer, " to work while it is day, for the night cometh, when no man can work;"1 entreating them "while they have time, to do good unto all men;"2 assuring them that this alone "is the day of salvation ;" and, in order to shew distinctly the limit of our probationary state, declaring that "where the tree falleth there shall it be."4 3 The most sublime and expressive imagery which can heighten the picture of supreme delight, or present the mind with the most powerful representations of wretchedness, most exquisitely painful to the senses and energies both of soul and body, is employed by the sacred writers to urge upon mankind the importance of preparing themselves in this world for the joy of that which is to come; of working out their salvation now, upon the simple ground that after this life nothing further 1 John ix. 4. 2 Gal. vi. 10. ix. 10. can be done, no change whatever effected in that state to which by death they will be introduced. Whatever be the condition of the soul at the time of its separation from the body, in the same condition are we fain to believe it will be found at the resurrection. At death the righteous are happy in the certain anticipation of perfect bliss, while unpardoned sinners are everywhere forbidden to "hope for God's truth." To them hope never comes, that comes to all." "He that believeth and is baptized shall be saved, and he that believeth not shall be damned." Salvation or damnation is the only alternative which is left for those who have passed from time into eternity. 66 In contradiction to this rational and scriptural statement, the Romish Church has set up a dogma of her own, that there is a third place, called PURGATORY, in which the soul of man may endure such sufferings for a time, as shall expiate all those venial or pardonable sins and offences, which may not have been fully atoned by the precious blood of Christ. The descriptions which have been given of this mysterious prison are remarkably loose and indefinite: but the combined declarations of many of the most approved divines of the Romish Communion, who are regarded by their brethen as little less than oracles of infallibility, will furnish the means of exhibiting a concise 1 Mark xvi. 16. summary of the doctrine, as comprised under the following heads. I. There is a Purgatory.1 II. This Purgatory is any third place, besides heaven and hell, whether it be Paradise, Hades, or Abraham's bosom.2 III. Its situation is near to hell.3 IV. It is a place or, according to some, a state for purifying departed souls between death and the resurrection.1 V. The souls there confined have left this world in a state of grace, but are subject to the punishment due to venial sins, of which the eternal punishment has been remitted; and also to that which is due to mortal sins imperfectly expiated." VI. The punishment consists in deprivation of the beatific vision of God, and in actual suffering, which is inflicted by material fire, of the same nature with our elementary fire. It is said, indeed, that the punishment by fire in Purgatory differs not from that in hell, except in duration.o VII. The severity of this punishment exceeds the most bitter pains that mortals can conceive.' VIII. The duration of punishment varies according to the number of venial sins to be expiated, or according to the plenitude of prayers, alms, and masses offered for the liberation of suffering souls. 1 See Note A, p. 11. 2 See Note B, p. 11. |