other temper; and that when men have done their worst with them, they shall not escape so, but he will have his pennyworths out of them ; and a thousand years' exquisite torments shall not suffice some of them; which is to dash the good opinion [which] his saints, on his Son's report, had conceived of him. 2. Hereby the fulness of Christ's satisfaction is denied, and faith in him much discouraged.. What confidence indeed can be put in him, if he should leave us thus in the lurch, and force us to seek other friends, when we have most need of him? 3. Hereby the horrid nature of sin is lessened, in that any thing that we can suffer in a little time, or our friends can do over and above their own duty, is reputed a just satisfaction for it, or any the least remainders of it. 4. Hereon human works and helps are over-advanced, and many a piece of superstition and will-worship introduced, and a pack of deceitful priests diverted from their proper work with the living, and vainly occupied about the dead, that have "no more a portion for ever in any thing that is done under the sun." (Eccles. ix. 6.) 5. Hence bad men are less careful to prepare for death, since a great part of their business may be done by other hands when they are gone. 6. Hereon good men are even afraid to dié; for it seems a terrible thing to enter into this purgatory, where especially their coming out depends so much on man's sincerity, whom it is hard to trust when one is gone, and his reward is come. They that know the difficulty of believing in Christ, must needs be more straitened to place any comfortable confidence in a priest's prayers and Masses, that, if he be faithful while he live, lives not for ever to make intercession or make up his satisfaction for him. GENERAL CONCLUSION. From all which I conclude, That the doctrine of purgatory and prayers for the dead, as if thereby their afflicted, tormented souls could be relieved, is a corruption of lamentable consequence to the church, and a pernicious snare to souls. USE. But since there is no such thing as a purgatory after this life, 1. Let us purge and prepare ourselves as much as we can in this life, making use of Christ's blood, Spirit, and word to that purpose, and freely submitting to and complying with present afflictions in their design this way; considering that Christ " gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus ii. 14.) Let the fire of holy zeal burn in your breasts, since the fire of an after-purgatory is not likely to kindle on your persons. 2. Let this cut off all vain hopes after death from them that have neglected salvation-work in life; considering that there is no relief for them hereafter, but to hell God will immediately send them: "The wicked shall be turned into hell, and all the nations that forget God." (Psalm ix. 17.) "Consider this, ye that forget God," and unpreparedly expose yourselves to his hand; for he will "tear you in pieces, and there shall be none to deliver you;" (Psalm 1. 22;) or, yet further to speak to you in the Psalmist's words: "They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him : for the redemption of their soul is precious, and it ceaseth for ever." (Psalm xlix. 6-8.) 3. Let this chase away needless fears from good people at the point of death; for when they have drunk that cup, they shall taste no more bitter to all eternity; sorrow and sighing shall flee away, and everlasting joy shall be upon their heads. 4. Let what has been said commend the Protestant doctrine (in denying purgatory) as an useful, wholesome doctrine while we live, and alike comfortable to them that have lived well, and learned to rely on Christ, when they come to die. VII. Lastly. Let me give the genuine sense of this place, and improve it; and this will force a more particular respect to the context. 1. The "builders" are generally understood, in a way of eminency at least, of the doctors of the church; though I will not contend, if any shall comprehend also their disciples that shall build their faith upon the doctrine which they have delivered. 2. The foundation that is built on by both builders is supposed the same, -"the Lord Jesus Christ;" such as own him are, as to the main, Christian. They on all hands are yielded to broach "damnable doctrines" indeed, that " "deny the Lord that bought them." (2 Peter ii. 1.) 3. As to the materials that are superstructed on this foundation, though some of our adversaries are contentious about them, and will, against all sense, suppose by "gold and silver" to be meant good works, and by "hay and stubble," venial sins, which is a perversion of the very scope of the text; yet hereabout we are pretty generally agreed, that, at least properly and firstly, the apostle speaks of doctrines, and by "gold, silver, and precious stones, are meant a superstructure suitable to and worthy of the foundation,-"like precious faith," (2 Peter i. 1,) that in the whole building there may be a proportion; and by "wood, hay, and stubble," (as A Lapide phrases it,*) we understand doctrina incerta, frivola, pomposa, phalerata, curiosa, inutilis, "an uncertain, frivolous, pompous doctrine, that has more show than substance," that is of a base, earthy, rotten, mouldering, perishing nature, that is a blemish to the foundation, and destroys the uniformity of Christian religion, and makes a mere Nebuchadnezzar's image of it,-part gold, and part clay, that can never cement or hold long together. And by these last builders, or rather daubers, I understand eminently the Popish doctors. Christ, they seem content, should lie for the foundation; though some will tell them [that] it is but a nominal Christ that they lay there neither; for the stress of their building is laid on other things, while they make use of his name; and we must be beholden to ourselves and I know not what saints for our salvation, though he bears the title of "our Saviour." • In locum. Yet grant it, that they make Christ their foundation, what incongruity is there between that and their superstruction! To instance : Christ is King. (Psalm ii. 6.)-This they pretend to own;-a golden foundation; but they must reign; this in effect they infer ;—a wooden, dirty, dungy superstruction. If you ask wherein they do so? I an swer, (1.) In dispensing with Christ's laws.—Which they do at pleasure. (2.) In making new laws, equally obliging conscience under pain of damnation. This they have done with that arrogance, that we may find ten of theirs to one of Christ's, as will appear by comparing their voluminous decretals, with his gospels, and his servants' epistles. (3.) And lastly. In taking upon them to authorize, as it were, and enforce his laws, as if they had their binding power not so much from Christ's institution, as the pope's declaration.-Nor in this can they pretend substitution, unless they could show us his commission, walked by his directions, or expressed more subjection. That scripture, in regard of the pope's arrogance, both in respect of Christ and his people, may well be applied (as undoubtedly it belongs) to him, that, "as God, he sitteth in the temple of God, showing himself that he is God." (2 Thess. ii. 4.) : The very Again Christ is Prophet.-A good foundation; but we must ultimately hear and heed the pope ;-a strawy superstruction, and a perfect degrading of Christ by implication. See whether we bring against them a wrongful accusation: " Things are not to be believed because Christ said them, but because the church of Rome avouches them." scriptures themselves, and every particular article of faith, according to them, have their credibility, not from any character that Christ has put upon them, or seal that he has set to them; but as the church votes them, so we must believe of them. This is more notorious than that we should need to bring-in particular authors of theirs. And what is the meaning of this, but, while they give Christ the name, to usurp to themselves the office of instructing and enlightening the world? It may be no heresy to disbelieve what Christ has said, as was fore-noted in the instance of pope John XXII.; but he that suspends faith to any thing, or dares think contrary to what the pope, forsooth, and his council have instamped with their authority, he is an intolerable heretic, and fit only for hell. Once more: They will not stand with us about Christ's being Priest, wherein they seem to own the foundation; but straight join with him such a fry of their sacrificuli [" priestlets"], as if they much doubted his sufficiency. Hence also we are taught by them to multiply sacrifices as well as priests, as if he had not "by that one" [which] he offered "for ever perfected them that believe; " (Heb. x. 14;) we are put on personal satisfactions, directed to others' intercessions, all ways are devised to affront him in this office, while they pretend to own him. And by what in these particulars has been instanced, is evidenced what it is to rear a strawy superstruction on this golden foundation, wherein the Papists of all men are notoriously guilty. 4. By "the day that shall declare every man's work," the Papists will have meant, as in their translation is read, "the day of the Lord;" by which some of them understand the day of the general judgment; though others will admit a more particular judgment, and with good reason: for if good and bad works were not declared till the day of the universal judgment, and the fiery tribulation of that day, the fire of purgatory would go quite out; for there would be no place for that. But it is confessed on all hands, that the generality of Greek copies read only "the day," not "the day of the Lord; and that it is not εκείνη ἡ ἡμερα ["that day"], as that great day is wont to be expressed, but only μspa ["the day"]. Therefore hereby I am inclined to understand some brighter season of the gospel; and called "day," in respect of its light, to distinguish it from the former times, which were a kind of night, wherein those mists had arisen that the light and heat of this day should scatter and chase; according as was foretold, that this "wicked one should be revealed, and that the Lord should consume him with the spirit of his mouth, and destroy him with the brightness of his coming;" (2 Thess. ii. 8;) which word, we find, has been regarded, and that "wicked one" and his works (however by the advantage of former darkness he and they were concealed) have begun to be revealed, consumed, and we hope, as the day grows brighter, to see [them] utterly destroyed. For as the day grows in light, we may expect it to increase in heat, [so] that it shall be tormenting, through its violent scorching, to them that for their evil and odious works have always affected darkness and shade. (Rev. xvi. 8, 9.) 5. We are hereby led further into the understanding of "the fire" after mentioned, as a concomitant of this " 'day," wherein every man's work, that is, words and faith, should be tried, all adulterate works consumed, and such-like workers damaged and greatly endangered. And this fire I understand partly of the word of God, which I find so expressed: "Is not my word like as a fire?" (Jer. xxiii. 29,) and so acting: "His word was in my heart as a burning fire shut up in my bones." (Jer. xx. 9.) Partly I understand it of the Spirit, that shall blow up this word, and actuate it unto a greater vigour, making it to burn fiercer, as bellows do enrage our ordinary fire; to which there seems an allusion in Isai. xxx. 33: "The breath of the Lord, like a stream of brimstone, doth kindle it" and in regard of the inflammations that are made in the heart by the Spirit's enforcing the word, it may be called "a spirit of burning." (Isai. iv. 4.) And yet further: I conceive, great and grievous tribulations may be a third ingredient of this fire, and all to make it yet fiercer and fiercer, that it may be effective for the various purposes for which it is sent, probation, purgation, or consumption, according to the pliableness or obstinacy of the objects it meets with. When this fire shall be kindled, and at this rate quickened, true and false doctrine shall be distinguished, the one cleared, and the other condemned; and so each man's works manifested. This premised, what remains is easily explained. 6. His work may be said to "abide," whose doctrine shall be approved, and he shall receive a reward: present, in the further satisfaction of mind he shall receive by the Spirit's confirmation and consolation of him, as to what he has preached, professed, or believed; and future, in the peculiar glory he may expect, as having found grace to be faithful in all times. This John exhorts "the elect lady" to look to, that both he and she might "receive a full reward." (2 John 8.) : 7. His works are said to be "burnt," that yields to the burning light of that day, that submits to the convictions of the Spirit, and quits his former errors. So Christ is said to come to "destroy the works of the devil," by the manifestation of himself; (1 John iii. 8;) that is, to burn them, as here, with the brightness of his coming and so the sons of Levi were purified, by his burning up their dross, and leaving them thereby a pure mass. (Mal. iii. 2, 3.) It is, I am sure, no uncouth notion we give you, when we interpret this burning of their works, by a purification that shall pass upon the builders, in their separation and consumption, through the Spirit's efficacious and clear conviction. But, 8. How is the builder hereon said to "suffer loss?" It may seem his gain. ANSWER. Yea, and it will prove so, as losses often do; even as the mariner accounts it, when by the loss of his lumber he saves his treasure, by the loss of his goods he saves his ship, by the loss of his ship he saves his life but, whatever he does gain, loss still he is reckoned to sustain. So in the present case, he that on the Spirit's conviction quits his former errors, gets the knowledge of the truth, gets favour with God; which are far better things than what he has parted with. Yet, inasmuch as these things might have been easier and cheaper had than, it may be, he comes by them, and in that by a kind of force, as in a fire or shipwreck, to save himself he parts with them, they may bear the name of a loss; as Paul reckons the parting with his righteousness, though it was in order to the winning of Christ: "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." (Phil. iii. 7, 8.) And, in the present case, whenever these refuse-works are burnt, we may reckon up some loss; as, may be, the loss of time, the loss of labour, the loss of reputation, the loss of preferment, the loss of life: so some have found in quitting their corrupt opinions; but the promise is, "He that loseth his life for my sake shall find it." (Matt. x. 39.) 9. From hence naturally results the interpretation of our text: "But he himself shall be saved, yet so as by fire;" that is, by yielding to these convictions, and quitting his false opinions; even as when a man's house is on fire, if he leaves his goods, leaps out of the window, and hastes away, he may save his own person, with the loss of the rest; but if he obstinately resist the fire, in zeal to save his substance, he may perish himself. In like manner, if, when this spiritual fire does fall from heaven upon our spiritual hay and stubble, we suffer it to prey thereupon, and content ourselves to escape with our own lives, giving up these idols of our hearts, and inclining ourselves to embrace God's revealed truths, we may save our souls with some little scorching. But if we go about to quench this fire, and suppress its light, with resolution to save this pitiful stuff; we may possibly preserve that, but more than hazard the everlasting burning of our own souls by it: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who |