Is purgatory in the Bible?

413–426 · Augustine of Hippo, City of God 21.26

But if this passage [of Corinthians] is to interpret that fire of which the Lord shall say to those on His left hand, “Depart from me, ye cursed, into everlasting fire,” so that among these we are to believe there are those who build on the foundation wood, hay, stubble, and that they, through virtue of the good foundation, shall after a time be liberated from the fire that is the award of their evil deserts, what then shall we think of those on the right hand, to whom it shall be said, “Come, ye blessed of my Father, inherit the kingdom prepared for you,” unless that they are those who have built on the foundation gold, silver, precious stones? But if the fire of which our Lord speaks is the same as that of which the apostle says, “Yet so as by fire,” then both—that is to say, both those on the right as well as those on the left—are to be cast into it. For that fire is to try both, since it is said, “For the day of the Lord 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, therefore, the fire shall try both, in order that if any man’s work abide—i.e., if the superstructure be not consumed by the fire—he may receive a reward, and that if his work is burned he may suffer loss, certainly that fire is not the eternal fire itself.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 89, a. 2, co.

We must therefore say that the very venial sins that insinuate themselves into those who have a care for earthly things, are designated by wood, hay, and stubble. For just as these are stored in a house, without belonging to the substance of the house, and can be burnt, while the house is saved, so also venial sins are multiplied in a man, while the spiritual edifice remains, and for them, man suffers fire, either of temporal trials in this life, or of purgatory after this life, and yet he is saved for ever.

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 3.15

I am aware, indeed, that, many refer this to the cross, but I am confident that my interpretation will please all that are of sound judgment. It remains, that we give an answer in passing to the Papists, who endeavor from this passage to prop up Purgatory. “The sinners whom God forgives, pass through the fire, that they may be saved.” Hence they in this way suffer punishment in the presence of God, so as to afford satisfaction to his justice I pass over their endless fictions in reference to the measure of punishment, and the means of redemption from them, but I ask, who they are that pass through the fire? Paul assuredly speaks of ministers alone. “There is the same reason,” they say, “as to all.” It is not for us but for God to judge as to this matter. But even granting them this, how childishly they stumble at the term fire. For to what purpose is this fire, but for burning up the hay and straw, and on the other hand, for proving the gold and silver. Do they mean to say that doctrines are discerned by the fire of their purgatory? Who has ever learned from that, what difference there is between truth and falsehood?

c. 1714 · Simon Browne, Commentary on 1 Corinthians 3.11-15

On this passage of scripture the papists found their doctrine of purgatory, which is certainly hay and stubble: a doctrine never originally fetched from scripture, but invented in barbarous ages, to feed the avarice and ambition of the clergy, at the cost of those who would rather part with their money than their lusts, for the salvation of their souls. It can have no countenance from this text, (1.) Because this is plainly meant of a figurative fire, not of a real one: for what real fire can consume religious rites or doctrines? (2.) Because this fire is to try men's works, of what sort they are; but purgatory-fire is not for trial, not to bring men's actions to the test, but to punish for them. They are supposed to be venial sins, not satisfied for in this life, for which satisfaction must be made by suffering the fire of purgatory. (3.) Because this fire is to try every man's works, those of Paul and Apollos, as well as those of others. Now, no papists will have the front to say apostles must have passed through purgatory fires.

1754 · John Wesley, Explanatory Notes on 1 Corinthians 3.13

By fire; yea, the fire shall try every one's work, of what sort it is - The strict process of that day will try every man's doctrines, whether they come up to the scripture standard or not. Here is a plain allusion to the flaming light and consuming heat of the general conflagration. But the expression, when applied to the trying of doctrines, and consuming those that are wrong, is evidently figurative; because no material fire can have such an effect on what is of a moral nature. And therefore it is added, he who builds wood, hay, or stubble, shall be saved as through the fire - Or, as narrowly as a man escapes through the fire, when his house is all in flames about him. This text, then, is so far from establishing the Romanish purgatory, that it utterly overthrows it. For the fire here mentioned does not exist till the day of judgment: therefore, if this be the fire of purgatory, it follows that purgatory does not exist before the day of judgment.

1834 · Albert Barnes, Notes on the Bible: 1 Corinthians 3.15

The apostle does not say that Christians will be doomed to the fires of purgatory; nor that they will pass through fire; nor that they will be exposed to pains and punishment at all; but he "simply carries out the figure" which he commenced, and says that they will be saved, as if the action of fire had been felt on the edifice on which he is speaking. That is, as fire would consume the wood, hay, and stubble, so on the great Day everything that is erroneous and imperfect in Christians shall be removed, and that which is true and genuine shall be preserved as if it had passed through fire. Their whole character and opinions shall be investigated; and that which is good shall be approved; and that which is false and erroneous be removed. The idea is not that of a man whose house is burnt over his head and who escapes through the flames, nor that of a man who is subjected to the pains and fires of purgatory; but that of a man who had been spending his time and strength to little purpose; who had built, indeed, on the true foundation, but who had reared so much on it which was unsound, and erroneous, and false, that he himself would be saved with great difficulty, and with the loss of much of that reward which he had expected, as if the fire had passed over him and his works. The simple idea, therefore, is, that that which is genuine and valuable in his doctrines and works, shall be rewarded, and the man shall be saved; that which is not sound and genuine, shall be removed, and he shall suffer loss.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 3.13

The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2Co 5:10; compare Mr 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory.

1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Corinthians 3.12-13

The fire here is not an emblem of punishment; it is not an emblem of cleansing. There is no reference to anything in the nature of what Roman Catholics call purgatorial fires. The allusion is simply to some stringent and searching means of testing the quality of a man’s work, and of revealing that quality.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: 1 Corinthians 3.15

The man's work (εργον) is burned up (sermons, lectures, books, teaching, all dry as dust). But he himself shall be saved (αυτος δε σωθησεται). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. Yet so as through fire (ουτως δε ως δια πυρος). Clearly Paul means with his work burned down (verse 15).

c. 380–381 · Gregory of Nyssa, On the Soul and the Resurrection (De anima et resurrectione)

Why, either we must plan to keep the soul absolutely untouched and free from any stain of evil; or, if our passionate nature makes that quite impossible, then we must plan that our failures in excellence consist only in mild and easily-curable derelictions. For the Gospel in its teaching distinguishes between a debtor of ten thousand talents and a debtor of five hundred pence, and of fifty pence and of a farthing, which is “the uttermost” of coins; it proclaims that God’s just judgment reaches to all, and enhances the payment necessary as the weight of the debt increases, and on the other hand does not overlook the very smallest debts. But the Gospel tells us that this payment of debts was not effected by the refunding of money, but that the indebted man was delivered to the tormentors until he should pay the whole debt; and that means nothing else than paying in the coin of torment the inevitable recompense, the recompense, I mean, that consists in taking the share of pain incurred during his lifetime, when he inconsiderately chose mere pleasure, undiluted with its opposite; so that having put off from him all that foreign growth which sin is, and discarded the shame of any debts, he might stand in liberty and fearlessness.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.5.25

A farthing is well known to be the fourth part of a penny: but here, as is evident from Luke, it denotes a mite, or any small piece of money. Now, if we were disposed to cavilling, we might here obtain another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it, till he has paid the last farthing, it follows, that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance, that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes. Now, if Masses and other satisfactions are useless, however warm the fire of Purgatory may be, yet the kitchens of priests and monks, for the sake of which they are so anxious to maintain it, will be cool enough.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Matt.12.32

Who knows not their distinction, that sins are freely pardoned in respect of guilt, but that punishment and satisfaction are demanded? This is an acknowledgment, that there is no hope of salvation to any one whose guilt is not pardoned before death. To the dead, therefore, there remains no forgiveness, except as regards punishment; and surely they will not venture to deny that the subject of this discourse is guilt. Let them now go and light their fire of purgatory with these cold materials, if ice can kindle a flame.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Matt.18.34

The Papists are very ridiculous in endeavoring to light the fire of purgatory by the word till; for it is certain that Christ here points out not temporal death, by which the judgment of God may be satisfied, but eternal death.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 3 Luke.23.43

Whoever then in dying shall commit to Christ, in true faith, the keeping of his soul, will not be long detained or allowed to languish in suspense; but Christ will meet his prayer with the same kindness which he exercised towards the robber. Away, then, with that detestable contrivance of the Sophists about retaining the punishment when the guilt is removed; for we see how Christ, in acquitting him from condemnation, frees him also from punishment. Nor is this inconsistent with the fact, that the robber nevertheless endures to the very last the punishment which had been pronounced upon him; for we must not here imagine any compensation which serves the purpose of satisfaction for appeasing the judgment of God, (as the Sophists dream,) but the Lord merely trains his elect by corporal punishments to displeasure and hatred of sin. Thus, when the robber has been brought by fatherly discipline to self-denial Christ receives him, as it were, into his bosom, and does not send him away to the fire of purgatory.

1710–1714 · Matthew Henry, Commentary on Luke 16.19-31

He puts him in mind of Lazarus's present bliss, and his own misery: But now the tables are turned, and so they must abide for ever; now he is comforted, and thou art tormented. He did not need to be told that he was tormented; he felt it to his cost. He knew likewise that one who lay in the bosom of Abraham could not but be comforted there; yet Abraham puts him in mind of it, that he might, by comparing one thing with another, observe the righteousness of God, in recompensing tribulation to them who trouble his people, and to those who are troubled rest, 2 Thess. i. 6, 7. Observe, [1.] Heaven is comfort, and hell is torment: heaven is joy, hell is weeping, and wailing, and pain in perfection. [2.] The soul, as soon as it leaves the body, goes either to heaven or hell, to comfort or torment, immediately, and does not sleep, or go into purgatory.

1820 · John Tillotson, Works, Volume 6 125

“The beggar died, and was carried into Abraham’s bosom.” It is very observable that our Saviour in this parable represents men as passing immediately out of this life into a state of happiness or torment. And as in no other place of Scripture, so neither in this, where it had been so proper, does our Saviour give the least intimation of the state of purgatory, which the church of Rome hath devised, and makes so much profit and advantage of; which because it is so visible and apparent, we may, without uncharitableness, suppose to be the reason why they keep such a stir about it.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 16.19-31

"'A great chasm has been fixed.'" This verse clearly teaches, if words mean anything, that there is no hope of deliverance from hell for those who die in sin. Once in hell, men are in hell forever. The doctrines of purgatory or of a limited duration of punishment cannot be reconciled with this text.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 4.1.4

Our Lord simply said that blasphemy of the Holy Ghost can never be forgiven. The other passage is from Revelation xxi. 21, where it said that nothing that defileth shall enter heaven. But as very few, if any of the human family, are perfectly pure when they die, it follows that, if there be no place or process of purification after death, few if any of the sons of men could be saved; or, as Cardinal Wiseman puts the argument, “Suppose that a Christian dies who had committed some slight transgression; he cannot enter heaven in this state, and yet we cannot suppose that he is to be condemned forever. What alternative, then, are we to admit? Why, that there is some place in which the soul will be purged of the sin, and qualified to enter into the glory of God.” But does not the blood of Christ cleanse from all sin? Were not the sins of Paul all forgiven the moment he believed? Did the penitent thief enter purgatory instead of paradise? To minds trained under the influence of evangelical doctrine, such arguments as the above cannot have the slightest weight.

1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 4.18

It was the right order - not that Lazarus was comforted because in this world he had suffered, nor yet that Dives was in torment because in this world he had had riches. But Lazarus received there the comfort which had been refused to him on earth, and the man who had made this world his good, and obtained there his portion, of which he had refused even the crumbs to the most needy, now received the meet reward of his unpitying, unloving, selfish life. But, besides all this, which in itself was right and proper, Dives had asked what was impossible: no intercourse could be held between Paradise and Gehenna, and on this account a great and impassable chasm existed between the two, so that, even if they would, they could not, pass from heaven to hell, nor yet from hell to those in bliss. And, although doctrinal statements should not be drawn from Parabolic illustrations, we would suggest that, at least so far as this Parable goes, it seems to preclude the hope of a gradual change or transition after a life lost in the service of sin and self.

1907 · Bossuet and Bersier, quoted by Augustus Hopkins Strong, Systematic Theology Chapter II. The Reconciliation Of Man To God, Or The Application Of Redemption Through

Luke 23:43—“This day shalt thou be with me in Paradise.” Bossuet: “This day”—what promptitude! “With me”—what companionship! “In Paradise”—what rest! Bersier: “ ‘This day’—what then? no flames of Purgatory? no long period of mournful expiation? ‘This day’—pardon and heaven!”

1566 · Heinrich Bullinger, The Second Helvetic Confession 26

In like manner, we believe that the unbelievers are cast headlong into hell, from whence there is no return opened to the wicked by any offices of those who live. But as touching that which some teach concerning the fire of purgatory, it is directly contrary to the Christian faith (‘I believe in the forgiveness of sins, and the life everlasting’), and to the absolute purgation of sins made by Christ, and to these sayings of Christ our Lord: ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life’ (John 5:24). Again, ‘He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean’ (John 13:10).

1820 · John Tillotson, Works, Volume 4: Sermons LV-LXXXIV 79

The plain sense of which is, that Christians were willing rather to die than to live; because they knew, that so soon as they left the body, and departed this life, they should be “present with the Lord.” But now if the doctrine of purgatory be true this whole reasoning of St. Paul proceeds upon a gross mistake; and therefore I am certain it is not true: and so does the “voice from heaven” here in the text: “Blessed are the dead which die in the Lord, that they may rest from their labours;” for there is no reason to restrain this general expression, that “die in the Lord,” only to the martyrs; for though they are certainly included, and, perhaps primarily intended in it, yet this phrase comprehends all those who die in the faith of Christ, and is most frequently so used in the New Testament. But let this suffice to have been spoken of this matter; especially, since Bishop Fisher, and several of their own learned writers, do so frankly acknowledge, that their doctrine of purgatory hath no sufficient ground in Scripture. Other reasons I grant they have for it, which makes them very loth to quit it: it is a very profitable doctrine, and therefore they have taken care to have it more abundantly confirmed, by apparitions of souls from the dead, than any other doctrine whatsoever.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 5 1

They say they prove it from 1 Pet. iii. 19, where it is said, that Christ by his spirit went and preached to the spirits in prison; the words in the Greek are, ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασι πορευθεὶς ἐκήρυξεν. But do these words imply that those spirits were in prison at that time that he preached to them? Not at all; but the entire sense of them is this: He preached to the spirits in prison; that is, Christ in the days of Noah, by his spirit, preached to and strove with those disobedient spirits, which spirits are now in prison, or in hold, for so ἐν φυλακῇ signifies; that is, they are held in chains of darkness to the judgment of the great day: as, suppose I should say, that Christ preached to many hundred souls in hell, does it follow hence, that they were in hell while he preached to them? No, but it must be took in a divided sense, that many hundreds, who are now in hell, were once preached to by Christ. And thus having shewn the nullity of this argument, I think it is clear that Christ descended not into purgatory, for that which is not cannot be descended into. But I wonder why men should be so solicitous in finding out a purgatory; for if they go not to heaven, they need not doubt but that there is room enough in hell, without providing themselves of a third place.

1834 · Albert Barnes, Notes on the Bible: 1 Peter 3.22

it follows, that if there is not a place of purgatory in the future world there is a place of punishment. If the word prison, in the passage before us, does not mean purgatory, and does not refer to a detention with a prospect or possibility of release, it must refer to detention of another kind, and for another purpose, and that can be only with reference "to the judgment of the great day," Pe2 2:14; Jde 1:6. From that gloomy prison there is no evidence that any have been, or will be, released.

1834 · Albert Barnes, Notes on the Bible: 2 Corinthians 5.8

To be present with the Lord - The Lord Jesus; see the note on Act 1:24; compare Phi 1:23. The idea of Paul is, that the Lord Jesus would constitute the main glory of heaven, and that to be with him was equivalent to being in a place of perfect bliss. He had no idea of any heaven where the Lord Jesus was not; and to be with him was to be in heaven. That world where the Redeemer is, is heaven. This also proves that the spirits of the saints, when they depart, are with the Redeemer; that is, are at once taken to heaven. It demonstrates: (1) That they are not annihilated. (2) that they do not sleep, and remain in an unconscious state, as Dr. Priestley supposes. (3) that they are not in some intermediate state, either in a state of purgatory, as the Papists suppose, or a state where all the souls of the just and the unjust are assembled in a common abode, as many Protestants have supposed; but, (4) That they dwell with Christ; they are with the Lord (πρὸς τὸν Κυρίον pros ton Kurion). They abide in his presence; they partake of his joy and his glory; they are permitted to sit with him in his throne; Rev 3:21. The same idea the Saviour expressed to the dying thief, when he said, "today shalt thou be with me in paradise;" Luk 23:43.

1865 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 11 (1865) 627

In Ephesians 3:15, the Apostle mentions the whole family as being in Heaven and earth, but he speaks of none of the Lord's people being in Limbo or Purgatory. Those whom we are bid to follow, in Hebrews 6:12, are now inheriting the promises. Let the voice of God decide the case forever.

1909 · E. W. Bullinger, Commentary on Revelation (The Apocalypse, or 'The Day of the Lord') 19

"The rest of the dead" include all who have no part in the "first resurrection." If they "lived not again" until they rise from the dead, in what sense can they be said to "live" now while they are dead? The one is the antithesis of the other. In like manner, if they are suffering punishment in purgatory or elsewhere, in what way does this differ from the punishment which is awarded to them when they shall have been judged (xx. 14, 15).

1531 · Philip Melanchthon, The Apology of the Augsburg Confession Article VI: Of Confession and Satisfaction

Neither does the universal rule follow: Upon David a peculiar punishment was imposed, therefore, in addition to common afflictions, there is another punishment of purgatory, in which each degree corresponds to each sin. Where does Scripture teach that we cannot be freed from eternal death except by the compensation of certain punishments in addition to common afflictions? But, on the other hand, it most frequently teaches that the remission of sins occurs freely for Christ's sake, that Christ is the Victor of sin and death. Therefore the merit of satisfaction is not to be patched upon this. And although afflictions still remain, yet Scripture interprets these as the mortifications of present sin [to kill and humble the old Adam], and not as the compensations of eternal death or as prices for eternal death.

1559 · John Calvin, Institutes of the Christian Religion 4.9.14

But the Romanists have another end in view when they say that the power of interpreting Scripture belongs to councils, and that without challenge. For they employ it as a pretext for giving the name of an interpretation of Scripture to everything which is determined in councils. Of purgatory, the intercession of saints, and auricular confession, and the like, not one syllable can be found in Scripture.

1559–1566 · An accused man at his trial, quoted by John Knox, The History of the Reformation of Religion in Scotland The Reformation of Religion in Scotland, Book First

Thou, false heretic, hast preached plainly that there is no purgatory, and that it is a feigned thing that any man, after this life, will be punished in purgatory.—My Lords, as I have oftentimes said heretofore, without express witness and testimony of Scripture, I dare affirm nothing. I have oft and divers times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereto. Therefore, I was ashamed ever to teach of that which I could not find in Scripture.

1559–1566 · Adam, tried for heresy, quoted by John Knox, The History of the Reformation of Religion in Scotland The Reformation of Religion in Scotland, Book First

And as for purgatory, praying to saints, and praying for the dead, I have read both the New and Old Testaments often, but I neither could find mention nor assurance of them; and, therefore, I believe that they are but mere inventions of man, devised for covetousness's sake."

1571 · Church of England, The Thirty-Nine Articles of Religion 22

The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

1646–1690 · John Owen, Sermons of John Owen life.15

Of a third part of this church, neither in heaven nor in earth, in a temporary state, participant somewhat of heaven, and somewhat of hell, called purgatory, the Scripture knoweth nothing at all; neither is it consistent with the analogy of faith, or the promises of God unto them that do believe, as we shall see immediately.

1658 · Congregational Churches (Savoy Assembly), The Savoy Declaration of the Congregational Churches 31.1

The souls of the righteous being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to the judgment of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 31.1

The bodies of men after death return to dust, and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

1865 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 11 (1865) 627

Romanism holds that some of the best saints go to Heaven when they die, but that the great mass of inferior saints are not qualified for Heaven and must undergo a purgation for a series of years till they are prepared to enter Glory. They say that the saints who died under the Old Testament, or at least the most of them, went to the limbus patrum—which some wicked Protestants call Limbo—where they remained without the beatific vision until the Lord Jesus went and preached to the spirits in prison and led them up afterwards to Heaven with Him. As for the grossly wicked who have by mortal sin lost the grace of Baptism, they go to Hell at once. But the better sort of partially sanctified Christians must suffer more or less intensely till their sins are atoned for and purged away. It was well said by Hugh Latimer that the key of Purgatory hangs in the pope's treasury, for, said he, it has helped to keep it pretty full—and I have no doubt it has. It has been a very profitable invention! More money has been paid, I suppose, for getting souls out of Purgatory than people have been tempted to pay in order to keep them out of Hell. However, we are not deceived in this matter! Let the Council of Trent say what it may, the case of the dying thief is to the point.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 4.1.4

It is not only destitute of all support from Scripture, but it is opposed to its clearest and most important revelations. If there be anything plainly taught in the Bible, it is that if any man forsakes his sins, believes in the Lord Jesus Christ as the eternal Son of God, trusts simply and entirely to Him and his work, and leads a holy life, he shall certainly be saved. This the doctrine of purgatory denies. It rests avowedly on the assumption that notwithstanding the infinitely meritorious sacrifice of Christ, the sinner is bound to make satisfaction for his own sins.

1875 · Reformed Episcopal Church, Articles of Religion of the Reformed Episcopal Church 31

The Romish doctrines concerning purgatory, penance, and satisfaction have no support from the Word of God, and are, besides, contradictory of the completeness and sufficiency of the redemption in Christ Jesus, of justification by faith, and of the sanctifying efficacy of God the Holy Ghost. Praying for the dead is man's tradition, vainly invented, and is in violation of the express warnings of Almighty God to the careless and unconverted.

1899 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 45 (1899) 2651

When a Christian dies, his soul at once ascends to Heaven. Not so his body—that continues in the grave until the Resurrection morning and, sometimes, we are anxious to know what will be our lot while our souls are separated from our bodies. Let me say then, for a certainty, according to God's Word, that before our bodies rise, we shall be in Paradise, for Jesus said to the penitent thief, "Today shall you be with Me in Paradise." There is no "purgatory" into which souls are dragged in order to be prepared and made fit for Heaven!