poral punishment, (if indeed God be pleased to inflict the latter, which is not always his practice even with respect to those who persevere in their transgressions, as may be seen in Psalm lxxiii, and Job xxi,) it might, not unseasonably, be said, that, after God has pardoned the guilt so far as it is meritorious of eternal punishment, he reserves or retains it in reference to temporal punishment." And I shewed, that, "from these premises, no patronage could be obtained for the Popish dogma of a Purgatory," which was the subject of that discussion.

2. With regard to the REASON appended, it is supported by the same criminal falsehood as the preceding part of the Article, and with no less absurdity of object, as I will demonstrate. For I affirm, in the first place, that this expression at no time escaped from my lips, and that such a thought never entered my imagination. My opinion on this subject is, "Christ is our Redeemer and Savior from sins, which merit both temporal and eternal death; and He delivers us not only from death eternal, but from death temporal, which is the separation of the soul from the body." But it is amazing, that this opinion "Christ has rendered satisfaction for temporal punishments alone," could possibly have been attributed to me by men of discretion, when the scriptures expressly declare, "Christ was also a partaker of flesh and blood, that, through death, he might destroy him that had the power of death, that is, the devil." (Heb. ii, 14.) By the term DEATH in this place must be understood either "the death of the body alone," or "that in conjunction with eternal death. "The Son of God was manifested, that he might destroy the works of the devil." (1 John iii, 8.) And among those works to be destroyed, we must reckon death temporal. For " by the envy of the devil, death entered into the world." In another passage it is said, "For since by man came death, by MAN came also the resurrection of the dead;" this man is Christ. (1 Cor. xv, 21.) "Christ shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. iii, 21.) The greatest necessity exists for that man to become conversant with the scriptures, who denies, that "by the death

of Christ we are redeemed from temporal death, and obtain a right and title to a happy resurrection."

The following is an affirmation which I have made: "We are not actually delivered from temporal death, except by the resurrection from the dead, through which our last enemy, death, will be destroyed. These two truths, therefore, are, in my judgment, to be considered and taught, (1.) Christ, by his death, immediately took away from death the authority or right which he had over us, that of detaining us under his power, even as it was not possible that Christ himself should be holden by the bonds [pains] of death. (Acts ii, 24.) But (2.) Christ will in his own time deliver us from its actual dominion, according to the administration or appointment of God, whose pleasure it is to concede to the soul an early period of liberation, and to the body one that is later." But, I confess, that I cannot with an unwavering conscience assert, and therefore, dare not do it as if it were an object of certain knowledge, that temporal death, which is imposed or inflicted on the saints, is not a punishment, or has no regard to punishment," when it is styled "an ENEMY that is to be destroyed" by the Omnipotence of Christ.

The contrary opinion to this is not proved by the argument, that "our corporeal death is a passage into eternal life:" be cause it is a passage of the soul, and not of the body; the lat ter of which, while it remains buried in the earth, is held under the dominion of death. Nor is it established by the remark, that "the saints long for the death of the body." (Phil. i, 21, 23.) For when they "have a desire to be dissolved [to depart] and be with Christ," that desire is according to the soul; the body in the mean time remaining under the dominion of death its enemy, until it likewise, (after being again united to its own soul,) be glorified with it. The address of Christ to Peter may also be stated in opposition: "When thou shalt be old, thou shalt stretch forth thy hands, aud another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God." (John xxi, 19.)

The framers of these Articles, therefore, have imputed this

opinion to me, not only without truth, but without a sufficient sanction from their own discretion. Of this weakness of their judgment I observe, in this Article, other two tokens:

FIRST. They do not distinguish between the magnitude of each error in a proper manner. For he falls into a far greater error who DENIES, that "Christ has rendered satisfaction for corporeal punishments," that is, for the punishment of death temporal, than is his who ASSERTS, that "the death of the body has regard to punishment, since it is inflicted even on holy persons." But they have placed the latter error as the proposition; and the former one is brought, as a reason, for its confirmation. When they ought to have adopted an opposite mode of stating them, according to the relative estimate of each of these errors thus, "Christ has rendered satisfaction for eternal punishment alone. Therefore, the temporal afflictions of believers are not correctly called chastisements, but are pun. ishments for sins."

SECONDLY. Because they make me employ an argument, which I cannot discover to be possessed of any force towards proving the proposition. For I grant, that Christ has rendered satisfaction even for temporal punishments; and yet I say, "It may likewise be true, that temporal death has a reference to PUNISHMENT, even when it is inflicted on believers."

THIRDLY. From these considerations, a third mark of an inconstant and wavering judgment discovers itself. For when they employ this mode of argumentation, "Christ has liberated us from temporal punishments. Therefore our death cannot have any respect to punishment," they do not perceive, that I might with equal facility draw from the same premises the following conclusion, "Therefore, it is not equitable that the saints should die a temporal death." My method of reasoning is [direct] a re ad rem, from subject to subject, "Because Christ has borne the death of the body, it is not to be borne by us." Their method is [relative] a re ad respectum rei, from the subject to its relation, thus, "Because Christ has borne the death of the body, it is indeed inflicted on us, but not so as to have any reference to punishment."

God will himself approve and verify this argument a re ad

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VOL. I.

rem, from subject to subject, by the effect which He will give to it at some future period. But the argument will be prepared and stated in a legitimate form, thus, "Christ has borne the death of the body; and, (secondly,) has taken it away, which fact is apparent from his resurrection. Therefore, God will take away death from us in his own good time."

ARTICLE X.

It cannot be proved from Scripture, that believers under the Old Testament, before the ascension of Christ, were in Heaven.

ANSWER.

I NEVER taught such a doctrine as this in public, and I never asserted it affirmatively in private. I recollect, however, that I said, on one occasion, to a minister of God's word, in reference to a sermon which he had then delivered, "there are many passages of Scripture which seem to prove, that believ ers under the Old Testament, before the ascension of Christ, were not in Heaven." I produced some of those passages, against which he had little to object. But I added, that I thought it could not now be propounded with much usefulness to any church [sic habenti] that held a contrary opinion; but that, after it has been diligently examined and found to be true, it may be taught with profit to the church and to the glory of Christ, when the minds of men have been duly prepared. I am still of the same opinion. But, about the matter itself, I affirm nothing on either side. I perceive that each of these views of the subject has arguments in its favor, not only in passages of scripture and in conclusions deduced from them, but likewise in the sentiments of divines. Having investiga ted all of them to the best of my ability, I confess that I hesitate, and declare that neither view seems to me to be very evident [or to have the preponderance.] In this opinion I have the assent of a vast majority of divines, especially those

of our own age. Most of the Christian Fathers place the souls of the Patriarchs under the Old Testament beyond or out of Heaven, either in the lower regions, in Purgatory, or in some other place, which yet is situated out of the verge of what is properly called Heaven.* With St. Augustine, therefore, "I prefer doubting about secret things, to litigation about those which are uncertain." Nor is there the least necessity. For why should I, in these our days, when Christ, by his ascension into Heaven, having become our Forerunner, hath opened for us a way and entrance into that holy place, why should I now contend about the place in which the souls of the Fathers rested in the times of the Old Testament?

But lest, as is usual in my case, a calumnious report should be raised on the consequences to be deduced from this opinion, as though I was favorable to the Popish dogma of a Purgatory, or as though I approach nearly to those who think that the souls of the dead sleep or have slept, or, which is the worst of all, as though I seem to identify myself with those who say, "the Fathers were like swine that were fed and fattened without any hope of a better life," lest such reports as these should be fabricated, I will openly declare what my opinion is about the state of the Fathers prior to Christ's ascension into Heaven.

(1.) I believe that human souls are immortal, that is, they will never die. (2.) From this I deduce, that souls do not sleep. (3.) That, after this life, a state of felicity or of misery is opened for all men, into the one or the other of which they enter immediately on their departure out of this world. (4.) That the souls of the Fathers, who passed their days of sojourning on earth in faith and in [ expectatione] waiting for the Redeemer, departed into a place of quiet, joy, and blessedness, and began to enjoy the blissful presence of God, as soon as they escaped out of the body. (5.) I dare not venture to determine where that place of quiet is situated, whether in Heaven, properly so called, into which Christ ascended, or

*See Hilary on Psalms ii and cii; and Tertullian in his 4th book Against Marcion, also in his book Concerning the Soul