This doctrine of satisfaction has given rise to indulgences. For by indulgences they pretend, that the deficiency of our abilities to make satisfaction is supplied, and even proceed to the extravagance of defining them to be the dispensation of the merits of Christ and of the martyrs, which the Pope distributes in his bulls. Now, though such persons are fitter subjects for a mad-house than for arguments, so that it would be of little use to engage in refuting errors so frivolous, which have been shaken by many attacks, and begin of themselves to grow obsolete, and totter towards a fall, yet, as a brief refutation will be useful to some minds hitherto uninformed on the subject, I shall not altogether omit it. And indeed the establishment and long continuance of indulgences, with the unlimited influence retained by them amidst such outrageous and furious licentiousness, may serve to convince us in what a deep night of errors men were immersed for several ages. They saw, that they were themselves objects of the public and undissembled ridicule of the Pope and the dispensers of his bulls; that lucrative bargains were made concerning the salvation of their souls; that the price of salvation was fixed at a trifling sum of money, and nothing presented gratuitously; that under this [pg 602] pretext, contributions were extorted from them, which were vilely consumed on brothels, pimps, and revellings; that the greatest advocates of indulgences were the greatest despisers of them; that this monster was daily making longer strides in licentious power and luxury, and that there was no end, that more trash was continually produced, and more money continually extorted. Yet they received indulgences with the greatest veneration, adored them and purchased them; and those who had more discernment than others, yet considered them as pious frauds, by which they might be deceived with some advantage. At length, since the world has permitted itself to recover a little the exercise of reason, indulgences become more and more discredited, till they altogether disappear.
II. But since many, who see the pollution, imposture, robbery, and rapacity, with which the dispensers of indulgences have hitherto amused themselves and cajoled us, do not perceive the fountain of all this impiety,—it will be necessary to show, not only the nature of indulgences as commonly used, but what they are in themselves when abstracted from every adventitious blemish. The merits of Christ and of the holy apostles and martyrs, they style “the treasury of the Church.” The principal custody of this repository they pretend to have been delivered, as I have already hinted, to the bishop of Rome, who has the dispensation of such great benefits, so that he can both bestow them himself, and delegate the power of bestowing them to others. Hence from the Pope are received sometimes plenary indulgences, sometimes indulgences for a certain number of years; from Cardinals, for a hundred days; from Bishops, for forty days. But to describe them correctly, they are a profanation of the blood of Christ and a delusion of Satan, by which they seduce Christians from the grace of God and the life which is in Christ, and turn them aside from the right way of salvation. For how could the blood of Christ be more basely profaned, than when it is denied to be sufficient for the remission of sins, for reconciliation and satisfaction, unless its deficiency be supplied from some other quarter? “To him,” says Peter, “give all the prophets witness, that through his name, whosoever believeth on him shall receive remission of sins.”1795 Indulgences dispense remission of sins through Peter, and Paul, and the martyrs. “The blood of Jesus Christ,” says John, “cleanseth us from all sin.”1796 Indulgences make the blood of the martyrs the ablution of sins. Paul says, that Christ, “who knew no sin, was made sin for us;” that is, a satisfaction for sin, “that we might be made the righteousness of God in him.”1797 Indulgences place satisfaction [pg 603] for sins in the blood of the martyrs. Paul declared to the Corinthians, that Christ alone was crucified and died for them.1798 Indulgences pronounce that Paul and others died for us. In another place he says, that Christ “hath purchased the Church with his own blood.”1799 Indulgences assign another price of this purchase, in the blood of the martyrs. The apostle says, that “by one offering Christ hath perfected for ever them that are sanctified.”1800 Indulgences, on the contrary, proclaim that sanctification, which were otherwise insufficient, receives its perfection from the martyrs. John declares that all saints “have washed their robes in the blood of the Lamb.”1801 Indulgences teach us to wash our robes in the blood of the saints.
III. Leo, bishop of Rome, excellently opposes these sacrilegious pretensions in his epistle to the Bishops of Palestine. “Although the death of many saints,” he says, “has been precious in the sight of the Lord, yet the murder of no innocent person has been the propitiation of the world. The righteous have received, not bestowed, crowns; and from the fortitude of the faithful have arisen examples of patience, not gifts of righteousness. For their deaths have been all singular, nor has any one by his death discharged the debt of another; for it is the Lord Christ alone, in whom all are crucified, dead, buried, and raised from the dead.” This passage being worthy of remembrance, he repeats it in another place. Surely nothing clearer can be desired, in confutation of this impious doctrine of indulgences. And Augustine expresses himself with equal propriety to the same purpose. He says, “Although we die, brethren for brethren, yet the blood of no martyr is ever shed for the remission of sins. Christ has done this for us; and in doing it has not given an example in which we should imitate him, but conferred a favour for which we should thank him.” Again, in another place: “As the Son of God alone became the Son of man, to make us with himself sons of God, so he alone, without any demerits, sustained the punishment for us, that we, without any merits, might through him obtain undeserved grace.” Indeed, whilst their whole doctrine is a compound of horrible sacrilege and blasphemies, yet this is a blasphemy more monstrous than the rest. Let them acknowledge whether these be not their opinions, that the martyrs have by their death performed for God, and merited from him, more than was necessary for themselves; that they had so great a redundance of merits, as to superabound to others; that therefore, lest so great a blessing should be superfluous, their blood is commingled with the blood of Christ, and [pg 604] that of both these is formed the treasury of the Church for the remission and expiation of sins; and that in this sense we ought to understand the declaration of Paul, “I fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the Church.”1802 What is this but leaving Christ a mere name, and in other respects making him an inferior saint of the common order, scarcely distinguishable among the multitude? He alone ought to have been preached, he alone exhibited, he alone mentioned, he alone regarded, in all discourses on the procurement of remission of sins, expiation, and sanctification. But let us hear their grand argument: That the blood of the martyrs may not be shed in vain, let it be applied to the common benefit of the Church. Indeed? Was it no advantage to glorify God by their death? to subscribe to his truth with their blood? to testify by their contempt of the present life, that they sought a better one? by their constancy, to confirm the faith of the Church, and vanquish the obstinacy of their enemies? But this is the fact: they acknowledge no benefit, if Christ alone be the propitiator, if he alone died for our sins, if he alone was offered for our redemption. Peter and Paul, they say, might nevertheless have obtained the crown of victory, if they had expired in their beds. But since they contended even to blood, it would be incompatible with the justice of God to leave this barren or unfruitful. As if God knew not how to augment the glory of his servants according to the extent of his gifts. But the Church in general receives an advantage sufficiently great, when by their triumphs it is inflamed with the same zeal for similar exertions and conflicts.
IV. But how maliciously they pervert that passage of Paul, where he says, “that he fills up in his own flesh that which is behind of the afflictions of Christ!”1803 For he refers that deficiency and supplement, not to the work of redemption, satisfaction, or expiation, but to those afflictions, with which the members of Christ, even all the faithful, must necessarily be exercised as long as they live in the present state. He says, therefore, that this remains of the afflictions of Christ, that having once suffered in himself, he daily suffers in his members. Christ honors us so far as to consider our afflictions as his. When Paul adds that he suffered “for the Church,” he means not for the redemption, reconciliation, or atonement of the Church, but for its edification and profit. As in another place he says, “I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus.”1804 He writes to the Corinthians, that whatever tribulations he [pg 605] endured, he was “afflicted for their consolation and salvation.”1805 And he immediately proceeds to explain himself, by adding, that he was made a minister of the Church, not for its redemption, but according to the dispensation which had been committed to him, to preach the gospel of Christ.1806 But if they require also another expositor, let them attend to Augustine: “The sufferings of Christ,” says he, “are in Christ alone, as in the head; in Christ and the Church, as in the whole body. Whence Paul, one of the members, says, I fill up in my flesh that which is behind of the afflictions of Christ. If you, therefore, whoever you are that read this, are one of the members of Christ, all that you suffer from such as are not members of Christ, was behind in the afflictions of Christ.” But the tendency of the sufferings of the apostles, sustained on account of the Church, is stated by him in another place: “Christ is my door to you; because you are the sheep of Christ, purchased with his blood: acknowledge your price, which is not given by me, but preached by me.” Then he adds, “As he has laid down his life, so we ought also to lay down our lives for the brethren, for the establishment of peace and the confirmation of faith.” This is the language of Augustine. But let it not be imagined, that Paul thought there was any deficiency in the sufferings of Christ, with respect to all the plenitude of righteousness, salvation, and life; or that any addition to them was intended by him, who so clearly and magnificently proclaims, that the “abundance of grace by Christ” was poured forth with such liberality, that it “much more abounded” beyond all the aboundings of sin.1807 It is not by the merit of their own life or death, but by this grace alone, that all the saints have been saved, as Peter expressly testifies;1808 so that he would be guilty of an injurious contempt of God and of his Christ, who should place the worthiness of any saint in any thing else but the mere mercy of God. But why do I dwell any longer on this subject, as though it were still involved in obscurity? whereas the statement of such monstrous notions is of itself a complete refutation of them.
V. Now, to pass from such abominations, who taught the Pope to enclose in lead and parchment the grace of Jesus Christ, which the Lord designed to be dispensed by the word of the gospel? Either the gospel of God must be false, or their indulgences fallacious. For that Christ is offered to us in the gospel, with all his plenitude of heavenly blessings, with all his merits, with all his righteousness, wisdom, and grace, without any exception, is testified by Paul, when he says, “God hath committed unto us the word of reconciliation. [pg 606] Now, then, we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. For he hath made him, who knew no sin, to be sin for us; that we might be made the righteousness of God in him.”1809 And believers know the meaning of that “fellowship of Christ,”1810 which, according to the testimony of the same apostle, is offered to our enjoyment in the gospel. Indulgences, on the contrary, produce a certain allowance of grace from the Pope's repository, fix it to lead and parchment, and even to a particular place, and separate it from the word of God. Now, if any one inquire the origin of this abuse, it seems to have arisen from an ancient custom, that when more severe satisfactions were imposed on penitents than could possibly be borne by all, they who felt themselves oppressed beyond measure, petitioned the Church for some relaxation of rigour. The remission granted to such persons was called indulgence. But when they transferred satisfactions to God, and said that they were compensations, by which men might redeem themselves from the judgment of God, they also converted these indulgences into expiatory remedies, to deliver us from deserved punishments. But the blasphemies which we have mentioned have been fabricated with such consummate impudence, that they have not even the least appearance of plausibility.
VI. Nor let them now trouble us any more about their purgatory, since it is utterly demolished by this argument. For I cannot coincide with some, who think it best to be silent on this point, and to omit the mention of purgatory, from which, they say, many sharp contentions arise, but very little edification results. Indeed, I should myself be of opinion that such trifles are unworthy of notice, if they did not consider them as matters of importance. But since purgatory has been erected with a multitude of blasphemies, and is daily propped by new ones, and since it excites many and grievous offences, it really must not pass without notice. It might be possible for a time to conceal that it was a fiction of curious and presumptuous temerity, unsupported by the word of God; that it was accredited by I know not what revelation invented by the subtlety of Satan; that for its confirmation some passages of Scripture were absurdly perverted. The Lord, however, suffers not human presumption thus violently to break into the hidden recesses of his judgment;1811 and has severely prohibited the neglect of his word and the inquiry after truth among the dead; and does not permit his word to be thus irreverently dishonoured. Nevertheless, admitting that all these things [pg 607] might for a short time have been tolerated as matters of small importance, yet when expiation of sins is sought any where but in the blood of Christ, when satisfaction is transferred to any other, silence becomes dangerous in the extreme. Therefore we should exclaim with all our might, that purgatory is a pernicious fiction of Satan, that it makes void the cross of Christ, that it intolerably insults the Divine mercy, and weakens and overturns our faith. For what is their purgatory, but a satisfaction for sins paid after death by the souls of the deceased? Thus the notion of satisfaction being overthrown, purgatory itself is immediately subverted from its very foundations. But if it has been fully evinced, that the blood of Christ is the only satisfaction, expiation, and purgation for the sins of the faithful, what is the necessary inference, but that purgatory is nothing but a horrible blasphemy against Christ? I pass by the sacrilegious pretences with which it is daily defended, the offences which it produces in religion, and the other innumerable evils which we perceive to have proceeded from such a source of impiety.
VII. It is worth while, however, to wrest out of their hands those passages of Scripture, which they have falsely and corruptly pressed into their service. The assertion of the Lord, that the sin against the Holy Ghost “shall not be forgiven, neither in this world, neither in the world to come,”1812 implies, they say, that there is a forgiveness of some sins in the world to come. But who does not see, that the Lord there speaks of the guilt of sin? And if this be the case, what has it to do with their purgatory, for there they suppose punishment to be inflicted for sins, the guilt of which they do not deny to have been forgiven in the present life? But to prevent all further cavils, they shall have a plainer answer. When the Lord intended to cut off from such flagitious iniquity all hope of pardon, he thought it not sufficient to say that it should never be forgiven; but for the sake of further amplification he adopted a distinction, comprehending both the judgment which the conscience of every individual feels in this life, and that final judgment which will be publicly held at the resurrection; as though he had said, “Beware of malicious rebellion, as of immediate perdition; for he who shall have purposely endeavoured to extinguish the offered light of the Spirit, shall never obtain pardon, neither in this life, which is allotted to sinners for their conversion, nor in the last day, when the lambs shall be separated from the goats by the angels of God, and the kingdom of heaven shall be purged from every offence.” They next adduce this parable from Matthew: “Agree with thine [pg 608] adversary; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.”1813 If in this place the judge signify God, the adversary the devil, the officer an angel, the prison purgatory, I will readily submit to them. But if it be evident to every one, that Christ there intended to show to how many dangers and calamities persons exposed themselves, who prefer obstinately exerting the rigour of the law, to acting upon the principles of equity and kindness, in order the more earnestly to exhort his disciples to an equitable concord, pray where will purgatory be found?
VIII. They derive an argument from the language of Paul, where he has affirmed, “that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.”1814 For they assume it as granted, that “things (or persons) under the earth” cannot be understood of those who are consigned to eternal damnation. It follows, therefore, that they must be the souls suffering in purgatory. Their reasoning would not be very bad, if, by genuflection, the apostle designed truly pious worship; but since he simply teaches, that dominion is committed to Christ, by which all creatures must be subjugated, why may we not understand this phrase of the devils, who will indeed stand at the tribunal of the Lord, and acknowledge him as their Judge with fear and trembling? As Paul himself elsewhere explains the same prophecy: “We shall all stand,” says he, “before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me,” &c.1815 But they reply, we cannot give the same kind of interpretation to this passage in the Revelation: “Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.”1816 This I readily concede; but what creatures do they suppose to be here enumerated? for it is very certain, that the expressions comprehend creatures both irrational and inanimate. It is a mere declaration that all the parts of the world, from the summit of the heavens to the centre of the earth, celebrate, in their respective ways, the glory of the Creator. What they produce from the history of the Maccabees, I shall not honour with an answer, that I may not be supposed to place that work in the catalogue of sacred books. But Augustine, they say, received it as canonical. I inquire, first, With what degree of credit did he [pg 609] receive it? He says, “The history of the Maccabees is not esteemed by the Jews as the law, and the prophets, and the Psalms, to which the Lord gives a testimony, as being witnesses concerning him, saying, ‘All things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me.’1817 But it has been received by the Church, and not altogether unprofitably, if it be read or heard with sobriety,” &c. Jerome, without any scruple, inculcates, that its authority is of no force in the support of doctrines. And from that old treatise on the Exposition of the Creed, which is ascribed to Cyprian, it clearly appears that it was not admitted in the ancient Church. But why am I now contending to no purpose? as though the author himself did not sufficiently show what deference is due to him, when, at the conclusion, he begs pardon if he should have spoken any thing improperly. Certainly he who confesses that his writings need pardon, proclaims them not to be the oracles of the Holy Spirit. Besides, the piety of Judas Maccabeus is commended on no other ground, but because he had a firm hope of the final resurrection, when he sent to Jerusalem an oblation for the dead. Nor does the historian represent this oblation as intended to be a price of redemption, but that those in whose names it was offered might be partakers of eternal life with the rest of the faithful who had died in defence of their country and religion. This action was accompanied, indeed, by superstition and preposterous zeal; but they are more than infatuated who apply to us a sacrifice offered under the law; since we know, that all such ancient usages ceased at the advent of Christ.
IX. But they find in Paul an invincible argument, which cannot be so easily answered. “If any man,” says he, “build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is. If any man's work shall be burned, he shall suffer loss; but he himself shall be saved; yet so as by fire.”1818 What can this be, they ask, but purgatorial fire, by which the pollution of sins is cleansed, that we may enter pure into the kingdom of God? But most of the fathers were of a different opinion, understanding the word “fire” to mean tribulation, or the cross, by which the Lord tries his children, to purify them from all carnal pollution; and this is much more probable than the notion of purgatory. I cannot, however, coincide with them; for I think I have discovered a far more certain and lucid interpretation [pg 610] of this passage. But before I state it, I could wish them to answer this question—whether they suppose it was necessary for the apostles and all the saints to pass through this purgatorial fire. I know they will answer in the negative; for it were too absurd, that purification should be necessary to those whose redundant merits they vainly imagine to superabound to all the members of the Church. But the apostle affirms this; for he says, not that the work of some, but that the work of all, shall be proved. Nor is this my own argument, but Augustine's, who thus opposes the interpretation now adopted by our adversaries. And, what would be still more absurd, he says, not that they shall pass through the fire on account of any works, but that if they have edified the Church with perfect fidelity, they shall receive a reward, when their work shall have been tried by fire. In the first place, we see that the apostle uses a metaphor, when he calls doctrines of human invention “wood, hay, stubble.” The reason of the metaphor also is evident; that as wood, immediately on being placed in contact with fire, consumes and wastes away, so neither will those doctrines be able to abide the test of examination. Now, it is well known that such an examination proceeds from the Spirit of God. Therefore, to pursue the thread of the metaphor, and to adapt the parts by a proper relation to each other, he gives the Holy Spirit's examination the appellation of fire. For as gold and silver afford a more certain proof of their goodness and purity in proportion to their proximity to the fire, so Divine truth receives the stronger confirmation of its authority, in proportion to the strictness of spiritual examination by which it is investigated. As wood, hay, and stubble, brought into contact with fire, are speedily consumed, so the inventions of men, unsupported by the word of God, cannot bear the examination of the Holy Spirit, but must immediately fall to the ground. Finally, if false doctrines are compared to wood, hay, and stubble, because, like wood, hay, and stubble, they are consumed by fire and entirely destroyed, and if they are overcome only by the Spirit of the Lord, it follows that the Spirit is that fire by which they will be proved. This trial Paul calls the day, or the day of the Lord, according to the common phraseology of Scripture. For that is called the day of the Lord, whenever he manifests his presence to men. Now, we enjoy most of the light of his countenance when we are favoured with the radiance of his truth. It has been evinced that Paul means no other fire than the examination of the Holy Spirit. But how are they saved by the fire, who suffer the loss of their work? This it will not be difficult to comprehend, if we consider of what class of men he is speaking. For he characterizes them as builders of the [pg 611] Church, who retain their legitimate foundation, but raise the superstructure of unequal materials: they are such as do not deviate from the principal and essential articles of the faith, but err in inferior and less important ones, mixing their own inventions with the word of God. Such, I say, must suffer the loss of their work, by their inventions being destroyed; but they are themselves saved, yet so as by fire; that is, not because their ignorance and error can be approved by the Lord, but because they are purified from them by the grace and power of the Holy Spirit. Wherefore, whoever have corrupted the pure gold of the Divine word with this filth of purgatory, must necessarily suffer the loss of their work.
X. Our opponents will reply, that it has been a very ancient opinion in the Church. Paul removes this objection when he comprehends even his own age in this sentence, where he denounces, that all must suffer the loss of their work, who, in the structure of the Church, should place any thing not corresponding to the foundation. When our adversaries, therefore, object to me, that to offer prayers for the dead has been the practice of more than thirteen hundred years, I inquire of them, on the contrary, by what word of God, by what revelation, by what example, it is sanctioned. For they are not only destitute of any testimonies of Scripture in favour of it, but none of the examples of the saints there recorded exhibit any thing like it. Respecting mourning and funeral offices, it contains many and sometimes long accounts; but of prayers for persons deceased, you cannot discover the smallest hint. But the greater the importance of the subject, so much the rather ought it to have been particularly mentioned. Even the fathers themselves, who offered up prayers for the dead, saw that they had neither a Divine command, nor a legitimate example, to justify the practice. Why, then, did they presume to adopt it? In this, I say, they discovered themselves to be but men; and therefore I contend, that what they did ought not to be enforced for the imitation of others. For since believers ought not to undertake any thing without an assurance of conscience, according to the direction of Paul,1819 this assurance is chiefly requisite in prayer. Yet it will be urged, It is probable that they were impelled to it by some reason. I reply, Perhaps they sought some consolation to alleviate their sorrow, and it might appear inhuman not to give some testimony of their love towards the dead in the presence of God. The propensity of the human mind to this affection, all men know by experience. The custom, also, when received, was like a flame, kindling ardour in the minds of multitudes. We [pg 612] know that funeral rites have been performed to the dead among all nations, and in every age, and that lustrations have been annually made for their departed spirits. For though Satan has deluded foolish mortals with these fallacies, yet he has borrowed the occasion of the deception from a true principle—that death is not an annihilation, but a transition from this life into another. Nor can it be doubted, but that even superstition itself convicts the heathen before the tribunal of God, for neglecting all the concerns of a future life, which they professed to believe. Now, Christians, because they would not be inferior to the heathen, were ashamed to perform no services for the dead, as though they had wholly ceased to exist. Hence that inconsiderate officiousness; because if they were negligent in attending to funerals, feasts, and oblations, they were afraid they should expose themselves to great disgrace. What first proceeded from a perverse emulation, has been so repeatedly augmented by novel additions, that the principal sanctity of Popery consists in relieving the distresses of the dead. But the Scripture administers another consolation, far better and more substantial, when it declares that “Blessed are the dead which die in the Lord;” and adds as a reason, “that they may rest from their labours.”1820 But we ought not to indulge our own affection so far as to introduce a corrupt method of praying into the Church. Certainly, he that has but a moderate share of penetration, will easily discover all that we find on this subject in the fathers to have been in compliance with general practice and vulgar ignorance. I confess, they were also involved in the error themselves, from an inconsiderate credulity which frequently deprives the human mind of its judgment. But in the mean time, the mere reading of them demonstrates with what hesitation they recommend prayers for the dead. Augustine, in his Book of Confessions, relates that Monica, his mother, had vehemently entreated to be remembered in the celebration of the mysteries at the altar. This was the wish of an old woman, which her son did not examine by the standard of Scripture; but from his natural affection for her, wished it to gain the approbation of others. But the treatise composed by him, on Care for the Dead, contains so many hesitations, that it ought by its coolness to extinguish the heat of imprudent zeal. If any one desires to be an intercessor for the dead, this treatise, with its frigid probabilities, will certainly remove all the solicitude he may have previously experienced. For this is its only support, that since it has been customary to pray for the dead, it is a duty not to be despised. But though I concede, that the ancient writers of the Church esteemed it a pious act [pg 613] to pray for the dead, yet we must always remember a rule which can never deceive—that it is not right for us in our prayers to introduce any thing of our own, but that our desires must be submitted to the word of God; because he chooses to prescribe what he designs we should ask. Now, since there is not a syllable, in all the law or the gospel, which allows us to pray for the dead, it is a profane abuse of the name of God, to attempt more than he enjoins. But that our adversaries may not glory, as though the ancient Church were associated with them in their error, I assert that there is a considerable difference between them. The ancients preserved the memory of the dead, that they might not seem to have cast off all concern for them; but they at the same time confessed their uncertainty concerning their state. Respecting purgatory they asserted nothing, but considered it as quite uncertain. The moderns expect their reveries concerning purgatory to be admitted as unquestionable articles of faith. The fathers, in the communion of the sacred supper, merely recommended their deceased friends to the mercy of God. The Papists are incessantly urging a concern for the dead; and by their importunate declamations cause it to be preferred to all the duties of charity. Besides, it would not be difficult for us to produce some testimonies from the fathers which manifestly overthrow all those prayers for the dead which were then used. Such is this of Augustine; when he teaches that all men expect the resurrection of the body and eternal glory, and that every individual enters on the fruition of that rest which follows after death, if he is worthy of it when he dies. Therefore he declares that all the pious, as well as the prophets, apostles, and martyrs, enjoy a blessed repose immediately after death. If such be their condition, what advantage will our prayers confer on them? I pass over those grosser superstitions with which they have fascinated the minds of the simple; which nevertheless are innumerable, and for the most part so monstrous, that they cannot be varnished over by any honest pretext. I omit, also, that most disgraceful traffic which they licentiously carried on while the world was in such a state of stupidity. For I should never arrive at a conclusion, and I have already furnished the pious reader with sufficient to establish his conscience.
We have said that the end of regeneration is, that the life of believers may exhibit a symmetry and agreement between the righteousness of God and their obedience; and that thus they may confirm the adoption by which they are accepted as his children. But though the law of God contains in it that newness of life by which his image is restored in us, yet since our tardiness needs much stimulation and assistance, it will be useful to collect from various places of Scripture a rule for the reformation of the life, that they who cordially repent may not be bewildered in their pursuits. Now, when I undertake the regulation of a Christian's life, I know that I am entering on an argument various and copious, and the magnitude of which might fill a large volume, if I designed a complete discussion of every part of it. For we see to what great prolixity the fathers have extended the exhortations composed by them only on single virtues; and that without any excessive loquacity; for, whatever virtue it is intended to recommend in an oration, the copiousness of the matter naturally produces such a diffusiveness of style, that unless you have spoken largely, you seem not to have done justice to the subject. But my design is not to extend the plan of life, which I am now about to deliver, so far as particularly to discourse on each distinct virtue, and expatiate into exhortations. These things may be sought in the writings of others, especially in the homilies of the fathers. It will be sufficient for me if I point out a method by which a pious man may be conducted to the right end in the regulation of his life, and briefly assign a universal rule, by which he may properly estimate his duties. There will, perhaps, at some future period be a suitable opportunity for declamations; or I shall leave to others an office for which I am not calculated. I am naturally fond of brevity; and, perhaps, were I desirous of speaking in a more copious manner, I should not succeed. And if a more prolix method of teaching were most acceptable, yet I should scarcely be inclined to make the trial. The plan of the present work, however, requires me to treat a simple doctrine with all possible brevity. As the philosophers have certain principles of rectitude and honour, whence they deduce particular duties and the whole circle of virtues, so the Scripture is not without its order in [pg 615] this respect, but maintains an economy superlatively beautiful, and far more certain, than all the systems of the philosophers. There is only this difference—that, the philosophers being ambitious men, they have sedulously affected an exquisite perspicuity of method, in order to make an ostentatious display of their ingenious dexterity. But the Spirit, whose teaching is void of affectation, has not so exactly or perpetually observed a methodical plan; which, nevertheless, by using it in some places, he sufficiently indicates ought not to be neglected by us.
II. This Scripture plan, of which we are now treating, consists chiefly in these two things—the first, that a love of righteousness, to which we have otherwise no natural propensity, be instilled and introduced into our hearts; the second, that a rule be prescribed to us, to prevent our taking any devious steps in the race of righteousness. Now, in the recommendation of righteousness, it uses a great number of very excellent arguments, many of which we have before noticed on different occasions, and some we shall briefly touch on in this place. With what better foundation can it begin, than when it admonishes us that we ought to be holy, because our God is holy?1821 For when we were dispersed like scattered sheep, and lost in the labyrinth of the world, he gathered us together again, that he might associate us to himself. When we hear any mention of our union with God, we should remember, that holiness must be the bond of it; not that we attain communion with him by the merit of holiness, (since it is rather necessary for us, in the first place, to adhere to him, in order that, being endued with his holiness, we may follow whither he calls;) but because it is a peculiar property of his glory not to have any intercourse with iniquity and uncleanness. Wherefore also it teaches, that this is the end of our vocation, which it is requisite for us always to keep in view, if we desire to correspond to the design of God in calling us. For to what purpose was it that we were delivered from the iniquity and pollution of the world, in which we had been immerged, if we permit ourselves to wallow in them as long as we live? Besides, it also admonishes us that, to be numbered among the people of God, we must inhabit the holy city Jerusalem;1822 which, he having consecrated it to himself, cannot without impiety be profaned by impure inhabitants. Whence these expressions: “He shall abide in the tabernacle of the Lord, that walketh uprightly and worketh righteousness,” &c.,1823 because it is very unbecoming the sanctuary which he inhabits, to be rendered as filthy as a stable.
[pg 616]III. And as a further incitement to us, it shows, that as God the Father has reconciled us to himself in Christ, so he has exhibited to us in him a pattern, to which it is his will that we should be conformed.1824 Now, let those who are of opinion that the philosophers have the only just and orderly systems of moral philosophy, show me, in any of their works, a more excellent economy than that which I have stated. When they intend to exhort us to the sublimest virtue, they advance no argument but that we ought to live agreeably to nature; but the Scripture deduces its exhortation from the true source, when it not only enjoins us to refer our life to God the author of it, to whom it belongs, but, after having taught us, that we are degenerated from the original state in which we were created, adds, that Christ, by whom we have been reconciled to God, is proposed to us as an example, whose character we should exhibit in our lives. What can be required more efficacious than this one consideration? indeed, what can be required besides? For if the Lord has adopted us as his sons on this condition,—that we exhibit in our life an imitation of Christ the bond of our adoption,—unless we addict and devote ourselves to righteousness, we not only most perfidiously revolt from our Creator, but also abjure him as our Saviour. The Scripture derives matter of exhortation from all the blessings of God which it recounts to us, and from all the parts of our salvation. It argues, that since God has discovered himself as a Father to us, we must be convicted of the basest ingratitude, unless we, on our part, manifest ourselves to be his children; that since Christ has purified us in the laver of his blood, and has communicated this purification by baptism, it does not become us to be defiled with fresh pollution; that since he has united us to his body, we should, as his members, solicitously beware lest we asperse ourselves with any blemish or disgrace; that since he who is our Head has ascended to heaven, we ought to divest ourselves of all terrestrial affection, and aspire thither with all our soul; that since the Holy Spirit has dedicated us as temples to God, we should use our utmost exertions, that the glory of God may be displayed by us; and ought not to allow ourselves to be profaned with the pollution of sin; that since both our soul and our body are destined to heavenly incorruption and a never-fading crown, we ought to exert our most strenuous efforts to preserve them pure and uncorrupt till the day of the Lord. These, I say, are the best foundations for the proper regulation of the life, such as we cannot find in the philosophers; who, in the recommendation of virtue, never rise above the natural dignity of man.
[pg 617]IV. This is a proper place to address those who have nothing but the name and the symbol of Christ, and yet would be denominated Christians. But with what face do they glory in his sacred name? For none have any intercourse with Christ but those who have received the true knowledge of him from the word of the gospel. Now, the apostle denies that any have rightly learned Christ, who have not been taught that they must put off the old man, which is corrupt according to the deceitful lusts, and put on Christ.1825 Their knowledge of Christ, then, is proved to be a false and injurious pretence, with whatever eloquence and volubility they may talk concerning the gospel. For it is a doctrine not of the tongue, but of the life; and is not apprehended merely with the understanding and memory, like other sciences, but is then only received, when it possesses the whole soul, and finds a seat and residence in the inmost affection of the heart. Let them, therefore, either cease to insult God by boasting themselves to be what they are not, or show themselves disciples not unworthy of Christ, their Master. We have allotted the first place to the doctrine which contains our religion, because it is the origin of our salvation; but that it may not be unprofitable to us, it must be transfused into our breast, pervade our manners, and thus transform us into itself. If the philosophers are justly incensed against, and banish with disgrace from their society, those who, while they profess an art which ought to be a rule of life, convert it into a sophistical loquacity,—with how much better reason may we detest those sophists who are contented to have the gospel on their lips, whilst its efficacy ought to penetrate the inmost affections of the heart, to dwell in the soul, and to affect the whole man with a hundred times more energy than the frigid exhortations of the philosophers!
V. Yet I would not insist upon it as absolutely necessary, that the manners of a Christian should breathe nothing but the perfect gospel; which, nevertheless, ought both to be wished and to be aimed at. But I do not so rigorously require evangelical perfection as not to acknowledge as a Christian, one who has not yet attained to it; for then all would be excluded from the Church; since no man can be found who is not still at a great distance from it; and many have hitherto made but a very small progress, whom it would, nevertheless, be unjust to reject. What then? let us set before our eyes that mark, to which alone our pursuit must be directed. Let that be prescribed as the goal towards which we must earnestly tend. For it is not lawful for you to make such a compromise with God, as to undertake a part of the duties prescribed [pg 618] to you in his word, and to omit part of them, at your own pleasure. For, in the first place, he every where recommends integrity as a principal branch of his worship; by which he intends a sincere simplicity of heart, free from all guile and falsehood; the opposite of which is a double heart; as though it had been said, that the beginning of a life of uprightness is spiritual, when the internal affection of the mind is unfeignedly devoted to God in the cultivation of holiness and righteousness. But since no man in this terrestrial and corporeal prison has strength sufficient to press forward in his course with a due degree of alacrity, and the majority are oppressed with such great debility, that they stagger and halt, and even creep on the ground, and so make very inconsiderable advances,—let us every one proceed according to our small ability, and prosecute the journey we have begun. No man will be so unhappy, but that he may every day make some progress, however small. Therefore, let us not cease to strive, that we may be incessantly advancing in the way of the Lord; nor let us despair on account of the smallness of our success; for however our success may not correspond to our wishes, yet our labour is not lost, when this day surpasses the preceding one; provided that, with sincere simplicity, we keep our end in view, and press forward to the goal, not practising self-adulation, nor indulging our own evil propensities, but perpetually exerting our endeavours after increasing degrees of amelioration, till we shall have arrived at a perfection of goodness, which, indeed, we seek and pursue as long as we live, and shall then attain, when, divested of all corporeal infirmity, we shall be admitted by God into complete communion with him.