1. We shall consider that the soul is made partaker of this blessedness immediately after its separation from the body, as it is observed in this answer; which seems to militate against three opinions that have been advanced relating to the state of separate souls.
[1.] That of the Papists, who maintain that the soul is not made perfect in holiness at death, but enters into a middle-state, which they call purgatory, in which it is to endure exquisite torments, designed partly as a punishment inflicted for those sins committed in this life, which have not been expiated by satisfaction made by them, and partly to free them from the sin which they brought with them into that state.
[2.] Another opinion which seems to be opposed in this answer, is what was maintained by some of the ancient Fathers; namely, that the souls of believers do not immediately enter into the highest heaven before they are reunited to their bodies, but into paradise; not to suffer, as the Papists pretend that they do who are in purgatory; but to enjoy those pleasures which are reserved for them in a place not much inferior to heaven.
[3.] There is another opinion which is subversive of the doctrine contained in this answer; namely, that the soul, at its separation from the body, sleeps till the resurrection; and consequently, in that intermediate space of time in which it is separate, it is no more capable of happiness or misery than the body that lies in the grave. The absurdity of these opinions we shall take occasion farther to consider. And,
[1.] That of the Papists concerning a middle-state, into which they suppose, souls enter at death, in order to their being cleansed from the remainders of sin, whereby they are made meet for heaven. This doctrine, how ludicrous and ungrounded soever it may appear to be, they are so fond of, that it will be as hard a matter to convince them of the absurdity thereof, as it was of old to convince the worshippers of Diana at Ephesus, of their stupid idolatry; because it tends to promote their secular interest. They first endeavour to persuade the poor deluded people, that they must suffer very great torments after death, unless they be relieved by the prayers of their surviving friends; and then, to induce them to shew this favour to them, as well as that they may merit some abatement of these torments or a speedy release from them, they tell them, that it is their duty and interest to leave their estates, by their last will and testament to pious uses; such as building of churches, endowing of monasteries, &c. by which means they have got a great part of the estates of the people into their own hands. And to carry on this cheat, they give particular instances, in some of their writings, of souls being released from this dreadful place by their prayers.
The account they give of this middle-state, between heaven and hell, is not only that they are not admitted into the immediate presence of God; but are exposed to grievous torments by fire, little short of those that are endured in hell; and if they are not helped by the prayers of the church, they are in danger of being sent from thence directly to hell, from whence there is no release. They also add, that the punishment, in this state, is either longer or shorter, in proportion to the crimes committed in this world; for which satisfaction has not been made by penances endured, or money given to compensate for them. Some, indeed, are allowed, by them, to pass immediately into heaven, without being detained here; namely, those who have performed works of supererogation; or if by their entering into a vow of poverty, they have parted with their estates, while living in the world, for the use of the church, in which case no end could be answered, by telling them of this fable of purgatory. Others are told that they may escape it, by entering into a vow of chastity and canonical obedience; which belongs more especially to the priests, when entering into holy orders; whereby they take care to make provision for themselves, that so the deluded people may have a greater regard to their prayers, since they will find none in purgatory to perform that service for them. This is so vile and absurd an opinion, that it cannot but expose the church of Rome to the scorn and contempt of all who are not given up to strong delusions.
But though it sufficiently appears, that secular interest is the main foundation of this doctrine; yet there are some arguments, which they take from scripture, to support it; which is the only thing that requires our notice.
One scripture brought to this purpose, is in Isa. iv. 4. where the prophet speaks concerning the Lord’s purging the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning; supposing that this should have its accomplishment when the soul left the body, and was detained in this place of torment. But this is very remote from the design of the Holy Ghost herein; for it only contains a metaphorical description of some judgments which God would inflict on people in this life, and as a means to reclaim them from them: therefore we often read, in the prophets, of God’s refining his people in the furnace of affliction, Isa. xlviii. 10. and accordingly it is said, that the Lord’s fire is in Zion, and his furnace in Jerusalem, chap. xxxi. 9. denoting the sore judgments they should undergo in this world, as a punishment for their idolatry.
Another scripture, which is miserably perverted, to support this doctrine, is that in Zech. ix. 11. By the blood of thy covenant have I sent forth thy prisoners, out of the pit wherein is no water; which they suppose, is to be understood of some state after this life; because it is called the pit; and it is also described as a place of misery, inasmuch as there is no water, that is, no refreshing comforts; and they add, that the prophet does not speak of hell because some persons are described as sent forth, or released from it; therefore it must needs be understood of this middle-state, between heaven and hell. But this is far from being the sense of the text, since it contains a prediction of their being delivered from the Babylonish captivity, which, in a metaphorical way of speaking, is called the pit, wherein is no water, to denote the great distress that the people were to be brought under therein; thus the prophet Isaiah, speaking of their deliverance from the captivity, says, The captive exile hasteneth that he may be loosed, and that he should not die in the pit, Isa. li. 14. Or else it denotes some future deliverance, which the church was to expect after great calamities undergone by them; and this is said to be by the blood of the covenant, denoting that all the happiness the church shall enjoy in this world, as well as the other is founded in the blood of Christ, pursuant to the covenant of grace: and if the text must necessarily be understood of a deliverance from evil after death, it may be considered as a prediction of our being delivered from eternal destruction, by the blood of Jesus.
Again, another scripture which they bring to support this fabulous doctrine, is in 1 Cor. iii. 13, 14, 15. 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 abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burnt, he shall suffer loss; but he himself shall be saved; yet so as by fire. The reason why this scripture is forced into that cause which they maintain, is, because we read of persons being saved so as by fire; and this they suppose to respect that which should follow after the particular judgment of every one at death in which, a scrutiny shall be made concerning their works, or their behaviour in this world; and if they are found faulty, they may, notwithstanding, be saved after they have endured those sufferings which are there allotted for them.