is, thou shalt not go out of prison till thou hast atoned for thy smaller sins."-" Hoc est, quod dicit, non egredieris de carcere, donec etiam minuta peccata persolvas1.” Our Redeemer, speaking of the sin against the Holy Ghost, makes a declaration which places the existence of a middle state, or a state of temporary purgation, beyond the smallest doubt. For he says of this enormous crime, that it shall not be forgiven, neither in this world nor in the world to come. From these words we justly and inevitably infer, that some sins are forgiven in the next world; for it is clearly impossible that the eternal wisdom of the Father should have uttered any unmeaning declaration, or have added a significant clause to a sentence, without designing to convey any notion whatever. Hence St. Augustine justly remarks on this passage: "It could not be asserted with truth, that some sins would not be pardoned neither in this world nor in the world to come, unless there were some to which pardon would be granted, if not in this world, at least in the world to come3. Pardon of sin is therefore granted in the next life; but to whom?-to those confined to the prison of hell? Out of hell there can be no redemption. To those who are before the throne of God? that is surely unnecessary. The pardon bestowed 2 Matt. xi. 32. 1 St. Hier. ad 5 Matt. sup. hunc loc. mitted'. If, therefore, prayers are offered for the dead, they must be in a situation to be benefited by the supplication; and that can neither be in heaven nor in hell; the practice, consequently, is an invincible proof of a middle state. But it is now time to hear the catechist. 1. He says, that the Scripture mentions only heaven and hell, and takes no notice of purgatory. The answer to this is most simple and obvious. The Scriptures name not in express terms the Trinity, the consubstantiality of the Son, and many other essential points, which, however, in the estimation of the Protestant, are clearly proved from the sacred oracles. On the subject of purgatory, we are not contending for the name, but the substance of the thing; and this we deem sufficiently proved by the arguments adduced. 2. It is affirmed that we send to purgatory good men, of whom the apostle says, there is no condemnation to them that are in Christ Jesus2. To this we simply observe, that the souls confined in purgatory are those of good men indeed, but imperfect, whose stains and venial offences disqualify them from seeing God till they are 1 See Mr. Thorndike's Just Weights and Measures, c. xvi. p. 106; Lightfoot in Erub. xvxix.; Forbes on Purgatory; Taylor on Prophesy, p. 345, besides innumerable others. 2 Rom. viii. 1. fully prepared. The text from St. Paul is nothing to the purpose; for it merely declares, that there is no ground of condemnation for such as feel what he calls the law of the members, provided they withhold their consent from the motions of concupiscence, and walk not according to the flesh1. 3. Good men are said to rest from their labours'; and how can this be compatible with a place of torment? The answer is perfectly clear, that this description regards those persons there mentioned, who are perfect, and have nothing to atone for; but that it cannot be applied to a countless multitude of Christians, who die in an imperfect state, though they may have preserved their faith, and may, at the hour of their departure, have had the fear and love of God before their eyes. These stains must be blotted out, before such souls can enjoy the God of all purity. 4. Then it is said, that the doctrine of purgatory is injurious to the merits of Christ, who has fully satisfied for us. That the merits of Christ are infinite, and that our Redeemer has fully paid our ransom, no doubt can be entertained. But this does not exempt us from doing what is necessary on our part, from bearing a resemblance to our crucified Lord, from taking 'See the context, Rom. vii. 14—25. viii. 1—6. 2 Rev. xiv. 1. 3 See the context, Rev. xiv. 1-13. up our cross, and following him: and where our deficiencies are real, we must be answerable for the omission. The satisfaction of Christ does not remove this obligation; and St. Paul felt its force, when he said: I now rejoice in my sufferings, AND FILL UP THAT WHICH IS BEHIND IN THE AFFLICTIONS OF CHRIST in my flesh1. Catechist! let me solemnly ask, did St. Paul insult our Redeemer by this declaration, or did he not energetically express the grave obligation under which we labour of copying his example, notwithstanding the infinite merit of his satisfaction? V. It is said, that it is not rational that venial sins, not destroying the state of grace, should be punished with inexpressible torments, while God forgives greater sins, with the punishment due to them. In answer to this, it must be said, that the case is not fairly stated; but that there is nothing irrational or absurd in asserting, that a soul may be free from the guilt of greater crimes, and yet may be in the habitual commission of minor offences; and if death should overtake her in that state, how is she to be disposed of? She cannot immediately ascend to heaven, where nothing defiled enters. To hell she cannot be supposed to descend, for such a soul still enjoys the friendship of God. The middle state must therefore be her lot, till she is prepared for a 1 Coloss. i. 24. better place. The catechist has really my warmest and most friendly wishes; and I beg leave to repeat to him, what a venerable and witty clergyman once said to his opponent on the same subject: I hope you may not go farther, and fare worse. VI. It is said, that the doctrine is a novelty, and was not an article of faith, till the Council of Trent. In plain language, all this is notoriously untrue. The authorities already produced are opposed to this statement; and the fable relating to the novel decision of the Council of Trent, is contradicted by the decree made in the Council of Florence1. VII. The seventh number contains a tissue of base calumnies, which merit no reply. VIII. The eighth number is no less replete with falsehoods, which are contradicted by the authorities already produced, and by others, to which I solicit the attention of the reader. It is clear to a demonstration, that both the Greek and Latin churches admitted the purifying fires of purgatory. It would be no difficult task to fill a volume with testimonies on this article; but to spare the patience of the reader, I shall select very brief, but very decisive evidence from some of the Greek and Latin fathers, who flourished within the pure and bright era of Christianity. St. Gregory of Nyssa, who adorned the fourth age by his piety, 'See Carranza, fol, 351. · |