Commentary on Revelation, Lecture 3
LECTURE III.
Vers. 8.
And there followed another Angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
9.
And the third Angel followed them saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand.
10.
The same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, and he shall be tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb:
11.
And the smoke of their torment ascendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
CHrist hath now begun to send out His light into the world, and though by many it getteth no good welcome, yet He goeth on and sendeth out others to denounce and foretell more clearly the ruine of that antichristian Kingdom, that formerly had deluded the world. By this Angel, understand, as formerly, Ministers stirred up after the first outbreaking of the Gospel, who, (perceiving Romes perverse opposing of the preached Gospel, and seeing what shaking Christ by the first beginnings had wrought on his Kingdom) the more boldly and plainly foretell the ruine of that state now to be approaching.
The preaching of this Angel containeth two things, 1. The denounciation of Babylons judgement. 2. The cause of it. In the denounciation, Consider the object threatened, Babylon. 2. The judgement, is fallen. 3. The manner of expression, it is in the by-past time and doubled. By Babylon here, is certainly understood some particular state, and the head of some such great state as was opposit to the Church: for (Chap. 18.) there are many of her followers, who still regrate her fall. More particularly, we conceive it to be understood of Rome, not so much the Town as its dominion, being now headed with Antichrist, and, as it were, the head of this Empire: for it is the same, called MYSTERIE, BABYLON, Chap. 17.5. that is, mystically Babylon, as before, Chap. 11. spiritually Sodom and Egypt. And to Rome only agreeth the description following. 1. The great city; so is Rome set out for its soveraignty, Chap. 17. ult. Called Babylon by analogie, 1. It was the head City over that Empire, which of old oppressed the people of God; So is this now. 2. That Empire was not oppressing outwardly only, but idolatrous also and entising others to it, as (Dan. 3, &c.) may appear. 3. As in Babylon the people of God were keeped under, yet had a being amongst the Babylonians even at, Babylon, though not of them; so was the true Church captivated by this Church of Rome, yet had some being under and amongst them, though wanting outward beauty.
2. The judgement denounced on this antichristian state of Rome, is, It is fallen, whereby two things are holden out, 1. That Babylon was no more surely destroyed, than Rome should be finally and totally. 2. That it was now begun to fall, and that it should never after this be in such a settled condition as it was in before, but its fall was approaching, and this Gospel by the preaching of the Angel, had discovered Romes nakednesse and made her loathsome to the intelligent, and the coming judgement under the typs of harvest and vintage, should perfect it.
3. The manner of expressing this, is, as if it were already past, and it is doubled: Both which tend, 1. to shew the certainty of the thing spoken. 2. the emminency and surprising celerity of it. And, 3. the concernment of it, to make men take the more notice of it as a great thing, alluding also to the manner of denouncing Gods judgement on old Babylon, Isa. 21. The cause of this sore destruction on Babylon, is figuratively set down in the words following: in short, it is because she allured souls of all sorts from Gods pure worship to communicate in her superstitious and idolatries, which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God.
By this comparison, or allusion to the manner of vile strumpets, who entise to filthinesse, is holden out, 1. Romes censure, who as an harlot, had broken Faith to Christ. 2. Her guilt in entising others; yea, many to that superstitious way with her, and prevailing. 3. The moe she entise to be her followers, it is the greatter dittey; she made all nations to drink. 4. The nature of men and of superstitious will-worship, it maketh them drunk and they sweetly drink it as a cup of wine. 5. The effect of it, for as sweet as it is, it is Wrath, 1. Because it deserveth and procureth wrath on her and all who drink with her. 2. To be given up to drink this, is an effect of wrath and a great plague of God, 2 Thess. 2. That Rome in its hierarchy and spirituall dominion under the Pope, is this Babylon, will appear more, Chap. 17. and Chap. 18. where this same saying is repeated, but differently: here by way of prediction upon the foreseen begun ruine of it, there, to wit, Chap. 18. after its execution by pouring the fifth vial on the beasts seat, which is Rome.
The third Angel beginneth his preaching, vers. 9. and it is prosecuted, vers. 10. and 11. It is a conditionall threatening of all Antichrists followers, if they shall continue to worship him, after the former two Angels have preached. There is a notable gradation in their preaching, not as if the first ceased to preach, when the second beginneth, or so forth, (for, all of them preach together) but that, first, God maketh His Gospel shine, and revealeth Truth both to great and small, learned and unlearned; that is begun by the first Angel. 2. When that getteth little hearing, but great opposition, especially from the great ones of the Popes Kingdom who are enraged at it, then the Lord maketh light, both in the clearnesse and force of it, to proceed further to discover Rome to be Babylon, and to set His Ministers more directly against that state, to batter it down and begin its ruine, and from His Word clearly to foretell the compleat destruction of it, and that their grandour and those grandees in their pomp shall come down. 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people, the third Angel is sent out not only to warn all her followers by that prediction, but to withdraw them from that erroneous way under all highest pains, certifying them that Popery will bring Gods everlasting curse on them, and that it standeth them on no lesse than the necessity of Salvation to quite it: by which Angel, separation from Him is pressed, as it is, Chap. 18. come out of her, when the same threatening is mentioned; so every one of these Preachers and preachings inferreth the other well, and agreeth to the Lords way of making His Truth to break up in the event. 1. Luther began to preach against some errors, as humane traditions, and to open the Doctrine of Justification by Faith alone, in opposition to Indulgences, Purgatory, &c. at first, without thinking that Rome was Babylon, or that there was a necessity of separating from it, but the Gospel could not long be in the world but that must be clear like the light. Then, 2. he grew in light and boldnesse, and others joyned with him, as Melancthon, Iustus Ionas, &c. and they came directly to speak of Rome as of Babylon, and of the Pope as of Antichrist, and thereupon applied these and such like plain passages, foretelling their ruine as of the speciall treacherous enemies of Jesus Christ, who had so long deluded the world and abused the Church.
Followeth upon that, the third Angels preaching, who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation; and the more the Pope fumed and persecuted, the more they preached and cleared that strange truth in the world, that Popery was of it self damnable, and that though God had a Church latent amongst them in the time of darknesse, yet now he would not have it so, and this Doctrine was much urged against the Pseudo-nicodemites, to have the sinfulnesse of the Popish way born in upon souls, not only that it was not good or so good as the other, but that it was deadly and of a slaying and mortiferous power, and therefore the Godly could not communicate with them in it without sin. This was the Reformers third work. See Sleid. lib. 1. & 2. Calvin. opuscul. especially, class. 3. per totam. Luther his work ascendeth by these steps, 1. In his Theses, given out, Anno 1517. against Indulgences, and thereafter in their defence against Sylvester, Eccius, Pererius and others, he sheweth these things profit not to life, but Repentance and Faith resting only on Christs merits and the mercy of God alone, seing no Saints merits are perfect. Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick, whither Eccius came and provoked Luther to dispute, by maintaining the Popes absolute supremacy; which Luther impugned: Melancthon also was with Luther at this dispute (but after, in an Epistle to Leo 10. he excused it some way) yet Anno, 1520. he by a Book, de captivitate Babylonica, publickly asserted and proved Rome to be Babylon, and the Pope Antichrist. Sleid. lib. 2. pag. 23. Thereafter, Anno 1521. (when Zuinglius had begun to preach boldly, the year before, at Tigurine in Helvetia) Luther, with the whole College of Wittenberge, burnt the Books of his adversaries (as they had done his before) appealing from the Pope to a Councel, earnestly exhorting to abstain communion with the Church of Rome, which thereafter he hath both in his Sermons and Writings confirmed. This was more fully afterward joyntly prosecuted by Melancthon, Calvine, Martyr and Bucer. See Calv. contra Pseudonicodemitas.
So we take the scope of this Chapter generally to set forth, 1. Antichrists fall, and the certainty of it. 2. The means by which it should be effectuated, to wit, preaching and action; by preaching withdrawing many from him, by judgement overthrowing the rest: which judgements are more particularly described by the vials. 3. By what degrees or in what order it should be carried on by these means, 1. Preachings and threatenings go before judgements: And, 2. in preaching, the Truth of the Gospel is first preached, and then judgements more peremptorily denounced, ut supra, 1. against the head, then against the followers.
Now to come more particularly to this third Angel: he cometh shortly on the back of the former with a loud voice, which intimateth much deadnesse amongst the people that would not awake. 2. Much zeal, boldnesse and freenesse in him that preached, making out this Truth plainly that he was commissionated with. It is in generall a commination, yet set down conditionally, that it may be a warning to make men flee that sin, that they may escape that judgement: and because the Key of Doctrine in threatenings and promises, is not absolutely to be applied by Ministers, (the conditions whereupon it goeth being indiscernable to them) and so it differeth from the use-making of the Key of Discipline, whereby absolutely we admit to or reject from Ordinances, because the rule of it is conversant about externall scandals and profession, which are discernable. In short, as if he would say, follow not Popery longer: for if ye so do, ye shall not escape the heavy judgement of Gods everlasting wrath, and it will be the greater that ye have gotten warning.
In particular, it containeth a description of a Papist, or one of Antichrists followers, which is the object of this threatening, vers. 9. 2. It describeth their judgement, vers. 10, 11.
The description hath two parts, 1. They are described by worshipping Antichrist, which pointeth at some inward impression. 2. By reserving his mark, which supponeth some outward expression of their respect to him. 1. He saith, If any worship the beast and his image; because none shall be missed, if it were but one that continueth. By beast and image we are not to understand two distinct things, as we shew, Chap. 13. for, here they have the same common worship, and their worshippers are of equal extent, and their judgement is the same; and (vers. 11.) when it is repeated, they are both spoken of as one, his mark and his name, and not theirs; but by beast is more especially holden forth the Pope, as the head of that antichristian estate, and, as it were, the Author; and by Image is holden forth the complex body of the hierarchy, doctrine and superstitions which he hath framed, called his, because he composed it and made it; called an image, because of its likenesse to the old Roman heathenish worship and tyrannie over the Church. The worshipping of these implieth (as was said, Chap. 13.) more than a civil devotednesse to that Pope as head, especially in his doctrine and worship.
The second part of the description, of receiving his mark in the forehead and hand, was expounded, Chap. 13. and implieth not only mens acknowledging the Pope, but their yeelding and submitting to him, and giving up themselves as Souldiers or Servants to that antichristian state, adhering to that profession, and by publick evidences owning it without, as well as cleaving to it in affection within. It is called here the mark of his name, which was before called the number, to shew that the number is something making his followers discernable as well as the mark.
The judgement threatened followeth, vers. 10. and 11. which is to be looked on not only as he threatened them with hell; (for, that was common to such at all times) but from the aggravations of it, it is clear he threateneth them with more than an ordinary torment in hell; yea, more than these that lived in darknesse before this light shined unto them. The judgement is generally set out in two similitudes, then aggravated by some circumstances. The same shall, &c. that is, every one or any one that sinneth, follower or master. The first similitude, is, He shall drink of the wine of the Wrath of God, powred out in the cup of his indignation, &c. This similitude, is opposed to their sin, vers. 8. Antichrist hath a sinfull cup, and they will drink it, God hath a cup of wrath or wine of wrath, not for refreshing, but that it maketh madd, drunken and loathsome, Psal. 75.8. Isa. 51. ult. Ier. 25.15, 27. And this wine of His wrath is powred out, to shew the aboundance of it: not in the cup of mercy; no, but of His indignation: and when the wine is wrath, and the cup indignation, O what a drink will that be, especially the wrath of an omnipotent just God… Psal 76.7. Psal. 90.11. every word setteth out its terriblenesse.
The second similitude, is, They shall be tormented with fire and brimstone: whether there be materiall fire in hell or not, we need not dispute, it is here to expresse the exquisitest and greatest torment that can be imagined from what is used amongst men, possibly alluding to the destruction of Sodom, which God destroyed by fire. Certainly that torment must hold out a great torment, yet there are four aggravations added, 1. This wrath is unmixed, vers. 10. pure wrath, O how terrible! when little sparks of wrath here mixed with many mercies are so sore, what will it be when there will not be a drop of cold water gotten to quench burning wrath? Luk. 16.
The second aggravation, is, vers. 10. in the end, that is, before the Lamb and His Angels: which implyeth, 1. They shall be tormented before Christ (as if he took delight in it) whom now they despise, He will be master then, and shall see them and not help them, but their torment shall be, as it were, a satisfaction to Him and a trophee of His victory. See Luk. 19.27. The Mediators vengeance is sore, Isa. 61.2. 2. That there will be in them by this, a sense both of their losse and of the sin that hath procured it, to be a gnawing worm within them; they shall not get leave to forget any of these, this presence before Him being more in respect of their conscience and sense than of nearnesse of place, which is not understood here.
The third aggravation is from the eternity of their torment, it hath no end, but that fire burneth alway: for, their eternall torment is but satispassio to them, and never satisfactio to God: for, the smoke thereof ascendeth for ever and ever, vers. 11. It was Spira's word, he would eare little for hell, if it were for no longer than 20000. years, but when 20000. times 20000. years are expired, it is but beginning.
4. It is aggreged from its want of intermissions: pains here are sometimes lesse and more; but there there is no rest night nor day; it is there alway at the height of torment as the effect of Gods wrath; In which ye have a lively description of hell. It must needs be a fearfull thing to fall in the hands of the living God.
If any ask, how that rigide executing of justice upon the damned in hell may stand with the mercies of God, which are said to be over all His works, in a generall sense at least? Answ. That may be said, notwithstanding of this, in these two respects, 1. Because that wrath which is inflicted upon the damned, is not adequate to the Power of God: for, He is able to punish them yet more terribly, even when their torment is at the highest. 2. Because even then they deserve more, and it would be no imputation to Justice if they were more intently plagued; for although their sins, as they are acts in them, be finit, yet being considered with respect to the object God, against whom they are committed, they are infinit ills; and therefore deserve infinit punishments, and so in severity of Justice might be reached beyond what they are: this expression, in its scope, here doth hold forth hell to be insufferable to all, but that there is a further and greater measure of wrath to be powred out upon these who are guilty of the sin of Popery continued-in after the bringing of the Gospel to light. Whence we may Observe, 1. What a horrible and dreadfull thing hell, and lying under the wrath of God for ever therein, is, that is so described here. It must be a fearfull thing to be for ever there. Many will curse their own unbelief of this when the cup of the indignation of God, filled with His wrath, shall be put in their hands to drink thereof for ever. 2. This sin of Popery and worshipping of the beast must be most abominable, which hath this wrath threatened against it: it must be a desperate Religion that hath this condition for the expectation thereof. Let none think it a light sin, which the Lord so peremptorily threatneth: it is no little mercy that we are fred therefrom, and there is need to be thankfull for the light we have, and to improve it well while we have it. 3. Abused light hasteneth, and heightneth wrath: hell now becometh both more hott, and more inevitable than before this light did break forth. The despising of the Gospel will make hell exceeding insufferable, even beyond that of the despising of the Law, as Heb. 10.28, &c. 4. Mark the connexion of these two cups, there is a cup of sin which she maketh others to drink of (its called the wine of the wrath of her fornication, because in Gods justice men were plagued by being given up to that error) whereupon followeth, vers. 10. a cup of the wrath of God, and that without mixture. Sin may be sweet for a time, but it draweth on bitternesse without mixture; the cup that followeth it, will better shew the nature thereof.
Concerning the difficulty of Salvation under Popery.
THere is one thing asserted here, as also in the preceeding Chapter, which possibly may need clearing to some not acquainted with the nature and mysteries of Popery: and that is, that the salvation of Papists, according to their principles, seemeth hereby to be made impossible; it may be therefore worthy the enquiring into, whether, or upon what grounds that may be made out? and if that be understood of and extended unto all within that Church? or, whether, and how difference may be made amongst these that bear that name? What may be said of some, and how differently we ought to construct of many, we shall afterward touch; but now for the main, our direct assertion is this, That a Papist, as such, living and dying according to the complex principles of the doctrine and worship that is followed in Popery, cannot be saved, nor expect Justification before God. I say, a Papist, living and dying according to the essentiall principles of Popery, which do especially relate to these three, 1. To their giving to the Pope such ample authority, reverence, and adoration, as they use to do. 2. To their way of carrying on the Justification and Salvation of a sinner before God, as it is holden forth in their doctrine. 3. To their manner of worship, that is, praying to Saints, worshipping of Images, sacrifice of the Masse, and other such things, owned both by the doctrine, laws and practice of that Church. We say, one living and dying devoted to these, although neither scandalous in outward practices, nor defective in respect of externall painfulnesse; yet upon this account, as being a Papist, chargeable with the three generall heads foresaid, he cannot but be liable to Gods judgement, and die without any solid hope of being saved by these principles. The generall, we conceive, is clear from what was said, Chap. 13. vers. 8. this kind of worshiping the beast being held out as inconsistent with election, which saith that no Elect person can so live and die, and therefore none such can be saved: here again, worshipping of the beast, and drinking of the cup of Gods indignation for ever, are peremptorily put together. And all alongst this Book, the beast with his followers, and great Babylon, are ever looked upon as most hatefull to God, till at last (Chap. 19. and 20.) he and they are cast into the lake together: and that is mentioned to be upon this very account of their being stated by their doctrine, worship, and practices in opposition to Christ, without respect to morall ills, common to them with others of the world. This is also confirmed from 2 Thess. 2.10. and 12. where this deceivablenesse of Antichrists apostasie is bounded to them that perish, and this is marked as the design of Gods justice therein, that all they may be damned which receive not the love of the Truth: this then must be of it self the very high way to damnation. And we cannot question the truth of this, without the overturning of the direct scope and meaning of these Scriptures, and the application of them, which is laid down all alongs in this Book.
If it be yet required, that further satisfaction be given as to the grounds which render their salvation impossible. We do answer, that it ariseth from these two, which do infa…ibly demonstrate the same. 1. This way of Popery, is of it self exceeding sinfull, and abominable before the Lord, and so doth in more than an ordinary manner make a person liable to His wrath. 2. As it is of it self sinfull; so it hath no solid way laid down for removing of sin, but doth leave a man without any solid hope of reliefe from his originall and actuall sins, beside that it incapacitateth him to look upon it self as sinfull, or, to seek for the right remedie thereof. And where these two are put together, to wit, hainous sin, and no way to remove it, or any other, what can be expected but inevitable ruine and condemnation? For where the disease is deadly, and the cure naught, death must be certain. We shall therefore a little make out both these assertions, from which the conclusion laid cannot but follow.
1. We say, that the way of Popery in it self, and its complex nature, is most hainously sinfull, and doth render the followers thereof exceedingly guilty before God. Therefore we will find it charged with the most abominable guiltinesses, that are elsewhere mentioned in Scripture, 1. There is in it the guilt of Idolatry, and that of all sorts, 1. A worshiping of Angels (whereof somewhat is spoken, Chap. 19.) the worshipping of Saints departed, and a giving of divine honour to them, a worshipping of the Pope (spoken of Chap. 13. and 17.) by ascribing to him divine attributes, which he willingly receiveth, (as Thuan lib. 3. pag. 95. among others, doth observe) a worshipping of the Crosse, or foreign, worshipping of the Sacrament or foreign, worshipping of Saints and their reliques, making Images of the holy Trinity and persons of the Godhead, and many other kinds of Idolatry commit they, and that both against the first and second command; and therefore are said (Chap. 9. vers. 20.) to worship the works of their hands, and devils, and idols of gold and silver, &c. of which somewhat was spoken in that place.
The second sin charged upon them, is, blasphemie, a sin of the highest nature, that is, either by detracting from the soveraign and absolute God that which is due to Him, or attributing to Him what becometh not His Holinesse, Mercy and Soveraignity; or, by ascribing what is proper to Him to some creature: in all which respects, Popery is a doctrine of blasphemie, as was hinted, Chap. 13. and therefore this beast is said to be full of names of blasphemy, Chap. 17.3.
3. Defection and Apostasie from the received Truth, is a hainous sin; and this is most essentially proper to Popery, Therefore is it (2 Thess. 2.) denominate by this, to be a falling away. When we call Popery an Apostasie, it is to be understood as differing from any particular heresie, although these also be of themselves damnable: for, this is a defection by a concurrence of many heresies, corrupting the series of the truths of the Gospel; and therefore cannot be but exceeding sinfull and damnable, seing God hath so peremptorily threatened adding unto, or taking from the Word, as it is Rev. 22.
4. It is in sum Antichristianity, or, the sin of Antichristianism, to be found chargeable in the manner foresaid: and can there be any sin desperately dangerous, if that be not? Which though it do not expresly thwart with Christs Natures and Person (which is not to be Antichrists error, as was observed, Chap. 12. toward the close) yet doth it exautorat Him, detract from His Offices, and the effects thereof, and constantly, as such, doth top with His Church and People; and lay down a way of salvation and life upon these same tearms that it stood on in the Covenant of Works; and therefore in that respect, it may well be said to deny that Christ came in the flesh, which is the very spirit of Antichrist, which doth necessarily follow from that Doctrine. For, say they, 1. obedience to the commands and the merit of works, is the only way to life still. 2. say they, That supposing the habits of Grace to be infused, and men to perform these works in the strength thereof, they could not but be acceptable to God, and enter the man into life, as being meritorious thereof, although Christ had never come in the flesh. And, 3. they say, That His becoming man, or His suffering so much upon supposition of the former, was not necessary for the procuring of this Grace; yea, they deny de facto, that Christ did suffer any thing of the curse inwardly in His soul on the behalf of sinners. Now, all these being put together, do they not amount to this in effect, that Christs coming in the flesh is in vain or not true? But this corrupt contrivance of their doctrine, will be more clear in the following Assertion. To conclude this then, we only say, if Idolatry, Blasphemie, Antichristianism, and Apostasie in the highest nature, be sinfull and hatefull in the sight of God, Popery must be so: neither is it for nought that Scripture doth so paint out that sin by such hainous characters, but that He may imprint the detestablenesse thereof upon hearts; beside the accessory guilt of murders, thefts, persecutions, and other sins which are incident to that way, especially to the leaders thereof, as was hinted, Chap. 9.20. But now we proceed to the second thing laid down, to shew that according to the Popish principles, a sinner can never win to peace with God, and so cannot but perish: we shall first shew what is their doctrine concerning that, or, what is the way that they lay down for the justifying of a sinner. 2. We shall shew the inconsistencie thereof with the way laid down in the Gospel, from which the damnable absurdity of that doctrine, and truth of the former Assertion, will evidently appear.
1. It is to be adverted, that though they use the title Iustification, that yet indeed they do deny it, and, upon the matter, acknowledge Sanctification only: and so in this rather we are to enquire, if there be such a thing as Justification, distinct from Sanctification, than how Justification is perfected, their Justification being only an infusing of Grace, whereby he that was a sinner becometh by a physicall change, holy.
2. It is to be adverted, that they maintain a twofold Justification, one (as they say) of the wicked, this they call the first Justification, when the first Grace is given to one, who formerly was not gracious; the other is the Justification of one already habitually gracious, this they call the second, and is by augmentation and …ncrease of the Grace given. The first Justification they acknowledge is free, being only procured by the merit of Christ; and that there can be no condign meriting of that, although by the right use of free-will, and the exercise of morall good works, it may be congruously (or, de congruo) merited; so that one who doth what in him lieth by the help of common Grace (which is named by them gratia auxilians, and in some sufficiency, at least remotly, is given to all) they cannot but obtain it. This first Justification they grant to be sufficient to children, who cannot merit, or one that receiveth the Sacrament of Baptism, or pennance, and doth not out-live the same, but die in instanti, (if that case can fall out) yet this they think impossible, because at least, they have contrition and holinesse in their vow, and want not some desires of further, or, at least continuance in what they have received, and in that respect do merit, as Suarez speaketh, de gratia, pag. 223. lib. 8. cap. 12.
The other Justification that is acquired by the performing of good Works, and the merit that proceedeth from them, they maintain to be simply necessary to all that are at age, because, as that forecited Author saith, lib. 12. cap. 28. pag. 222. and 223. ipsa gloria secundum totum suum esse, & (ut ita dicam) secundum substantiam suam, tanquam merces meritorum promittitur: and glory in Gods way is laid down to be the reward of merit. And this supponeth a free working to preceed it: this merit they maintain to be de condigno, or of condignity, and that not from any imputation of Christs merit to these works, but from the nature and proportionatenesse of these works to the reward it self. Hence it is, that some of them (to wit, Vasquez in 1.2. disp. 214. num. 43.) do deny that there is any respect or look had to Christs merit at all: and others who grant there is respect had to it, (so as to make them merit in a more excellent way) yet say, that that proceedeth not from any defect that is in them, as if Christs merit were to supply that; for, Adam before his fall, and the Angels had true merit without Christ, much lesse secondly, as if they did not merit of themselves properly, except by the vertue of Christs merit: for then, say they, that were not to ascribe the merit to our works, but to Christs; and that our works were only meritorious from that extrinsick ground, and so God would not reward our works but Christs, which would resolve in this, that we would not merit Grace and Glory, but would get it by gift, which to them is absurd, as is asserted by Suarez, lib. 12. cap. 18. & 19. pag. 484, 486, &c. at large: which is the joynt opinion of Bellan…, and others of them, Bellar. de justif. lib. 9. cap. 10.938. and of the Councel of Trent, Sess. 6. cap. 10, and 11. See also, lib. 5. de justif. cap. 16.109. yea, they say that this merit doth not proceed from respect to Gods promise only, as if it did arise from that alone, without respect had to the intrinsick value of these acts, because, say they, Gods rewarding of good works, is an act of proper justice, and cannot but be done, and doth only look to Gods Covenant and Law, wherein he hath appointed to accept these Works, as of themselves meritorious of Glory, without respect to that extrinsick consideration: therefore they disclaim the opinion of Status and Durand and the Nominals, that found the merit of Works upon God's promise allanerly, as if they were not merìtorious without that, because that opinion will rather infer it to be a free gift, which one may engage himself to give for a thing of little value, and would not be proper justice, nor differ from that they call meritum de congruo, which often is founded upon a promise. This condignity therefore is grounded upon these two, 1. An intrinsick value in the works themselves, that proceed from the gracious habit wherewith the worker is qualified. 2. An appointment or condition of Gods, whereby he hath promised such a reward, to wit, glory to such works, as Suarez hath it at large, lib. 12.480, 483, &c. And Bellarmin laieth down that, Matth. 19. If thou will enter into life, keep the commands, as the very form of the Covenant, and as the only way to life, de justif. lib. 3. cap. 13. In which respect, sometimes they say Justification is free, that is, in the first respect; sometimes by Works, that is, in the second respect.
3. We would advert, that as they distinguish between the culpa, or blot of sin, and the reatus, or guilt and punishment of sin, so do they affirm, that the first may be removed by Justification, when the other, to wit, the punishment, is to be satisfied for, at least in part by satisfaction to Justice, where the sins have been committed by the free-will of the person, to wit, if he were adult, or at age (for, they acknowledge this not to be necessary for infants, and originall sin) See Suarez, lib. 7. pag. 128. Et p…ena aliqua (as he saith) non remittitur gratis, sed per condignam satisfactionem. And therefore, gratis remittitur culpa, licet postea sit de justitiâ satisfaciendum pro poenâ.
To lay down then their way, these things are supposed without controversie, 1. That man naturally is obnoxious to Gods curse, and cannot save himself from it. 2. That before he can be admitted to happinesse, he must be justified. 3. That God is the efficient cause of this; and the principall worker, is also without controversie. 4. That both infusion of Grace and remission of sin, do accompany Justification, is denied by none. 5. That the ultimate or finall end is the glory of God, and, the salvation of the person justified is the subordinate, is agreed unto by all. 6. That Christs righteousnesse is the only meritorious cause, is, in word, professed. 7. They acknowledge the necessity of Faith to concur in it, as we do of good Works to follow after: hitherto there seemeth to be no great absurdity, we had need therefore to consider it the more narrowly in respect of three other causes added by them, to wit, the formall, materiall and instrumentall causes, with the effects and consequents following thereon. And we put the question thus, Wherewith may a sinner hazard to appear before Gods justice, so as to expect Gods acceptation of him? This will draw the question nearer, when a sinner is to choose what defence to take him to; or whereupon to ground his plea before the Throne of God.
1. They answer roundly, that man is justified per solam gratiam inhaerentem, tanquam per forman integram sine imputatione externae justitiae Christi, that is, by inherent Grace alone, as the intire form of righteousnesse without any imputation of Christs Righteousnesse; and that this inherent righteousnesse doth confer this of it self, as Suarez layeth it down, lib. 7. cap. 7. pag. 83. in two corollaries expresly; although they differ amongst themselves, Some making it habituall Grace only, as Bellarmin; some both habituall and actuall, as Suarez; yet, all agree, that it is inherent Grace which constituteth us just before Gods Throne, therefore do they call it gratia gratum faciens.
2. This inherent Grace, they acknowledge to be infused by God without any condign merit, and to imply these two, 1. Some-what positive, to wit, the bringing-in a new quality, or Grace in the soul, which is, as it were, a new form to it. 2. Some-what privative, that is, a purging, or cleansing of the soul from the blot of sin, which necessarily followeth upon the former, as two contrary forms are inconsistent together. Thus they say, this Grace expelleth, or excludeth sin from the soul, as light doth darknesse, or heat coldnesse in water when it is cal…fied. This to them, in effect, is the remission of the fault which they account necessary to Justification, and so Gods justifying of a sinner, is His infusing that first Grace into the soul, whereby necessarily sin is really and actually removed (and not in opinion only, as they object, to our not imputing thereof) Aquin. 1.2. quaest. 113. doth include four things in Justification, to wit, an act of free-will tending to God, and another in reference to sin, beside the former two.
3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification, because that cannot be merited either by Faith, Works or any thing that preceedeth, pag. 127. that is, He procured the infusion of this Grace.
4. The materiall cause of this Righteousnesse or Justification, they hold to be the soul of man, which by the acts of its free-will in Faith, Fear, Contrition, Love, Prayer, and other dispositions, must necessarily concur for disposing to the receiving of this Grace, and that as a cause without which it is not attained; for, faith the forecited Author, lib. 12. pag. 504. cap. 24. Faith, Contrition, and such dispositions are laid down, in Gods appointment to be the condition of His infusing this Grace; and so man obtaineth this Justification, when of his free-will and otherwayes, he is congruously disposed to receive the same, and saith he, pag. 524. God infuseth Grace with respect to mans contrition, & idea infundit quia contritus, other wayes not. Although these dispositions be not de condigno meritorious of it, yet they are matter whereby, or out of which it is brought forth, as a pre-existing materiall cause; and in this, mans soul is not the subject capable only, (which we say) but the materiall cause.
5. For the way how, or instrumentall cause by which this is applied, (because this is so lesse necessary than other causes, for it cannot profit if it be not applied) they maintain that to be done by the Sacraments of the Church, (although some name the Word and Ministers also) these, according to their grounds, confer this Grace ex …pare operato… or by the applying of them to persons so disposed, especially Baptism and Pennance (that is, the Priests absolution after confession, which to them is a sacrament) this they say ex Dei, ordinatione, attrito confert gratiam, pag. 68 and if there be no… occasion of the Sacrament, they may have it in their vow, and for be accepted without it, pag. 225. Baptism, they say, conferreth it injusto; poenitentia contrito, … just…. Therefore are these two Sacraments simply necessary to them, the first for originall sin, the second for actuall.
6. When one is thus justified by this first Justification, although the blot of sin be removed, and the person be just and holy, there remaineth yet satisfaction to be made for the removing of the punishment, at least in part, and that, as some affirm, satisfaction condign, as Vasquez 3. part. disp. 1. cap. 11. for which end they prescribe their Pilgrimages, Pennances, Fastings, Vowes, Almes, Dotations; and even Purgatory it self, and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt. And because where there are many sins, it will draw to thousands of years in Purgatory, for they prescribe sometimes, 5.7.10. or 20. years for one sin, and they may be multiplied in one day, and so draw to a great length; therefore it is to them, as Bellarmin calleth it, a great difficulty what cometh of such whose satisfaction is not compleat, as at the day of Judgement, seing it may draw 20000. years. He answereth it either by the Popes indulging of it, or by the greater intensnesse of suffering, whereby to 300. or 400. years that may be contracted, De indulg. lib. 1. cap. 9. col. 1174.
7. Because heaven cannot be obtained, according to their principles, but by merit, and that by their own proper merit, therefore even these who are justified by this first Grace, must go about the works of holinesse, as the account upon which they must attain heaven, even as Adam was to have done for life, if he had stood in his innocency; and in this respect, they say that Christ merited to procure Gods promise to give life to our merits, and to accept of them, not as if His merit concurred therein to make them meritorious, but as an universall cause influencing them that they may merit in a more excellent way, as Suarez speaketh, pag. 488. Therefore he distinguish young ones from others, because they are saved by Christ only; but saith, that no promise doth hold forth the reward to any for Christs merit, but for their own, pag. 491. In which respect, to them Christ hath merited a new Covenant of Works, and strength of new to keep the same; and they are to stand and fall in the obtaining of life promised, according to their own performing of the condition of Works in the use of that first Grace, and all that a man hath to ground his expectation of obtaining heaven upon, is his conformity to this supposed bargain, for which that place (Mat. 19.) is made use of, If thou wilt enter into life.
In the last place, because man can never be accounted perfectly righteous, much lesse to merit any thing so long as he hath sin dwelling in him, and his actions be defiled with the same, Therefore lest their contrivance be marred with this, they do account indwelling concupiscence not to be sin against the morall Law, and many sins to be veniall and not mortall, which therefore do not hinder a persons merit or acceptation; nay, not their perfection and fulfilling of the Law, which they suppose to be possible.
These are the grounds they lay for the throughing of their Justification, and from these they draw severall conclusions, that seem contrary, as that men may merit encrease and perseverance in Grace, and that ex condigno, that they may come to a perfection of righteousnesse in respect of their inherent holinesse and fulfilling of the Law of God; that one may supererogate, and so that there must be a store-house of satisfactions; for, though they say one cannot merit for another, yet there being a consideration of merit, and satisfaction both in all their good Works, they may satisfie for another, when they do or suffer more than might expiate their own guilt, which would therefore be uselesse if it were not to be extended to other Saints, as Bellar. feareth not to speak, lib. 1. de indulgentiis, cap. 4. col. 1160. Upon this they found their Indulgences and treasure of Saints merits, which the Pope by the fulnesse of his power doth apply to be imputed to these who want of their own, (yet this way of imputation is alway rejected by them in reference to our being justified by the merits of Christ) They assert also (as they may well do) that this Justification is uncertain to any, so that none can conclude, whether he be really so, or not: yea, they say; that it may be lost, and one justified so now, may through the want of good works or his sinfulnesse perish, or, if he be again recovered, it must be by absolution and the sacrament of Pennance, wherein the first Justification is to be renewed, and Grace again to be conferred. So that although he get the first Justification by Christs merits only, yet may that be fallen from, as Adam fell from his Covenant-state, if that habituall Grace be not improven in the practice of holy duties.
This is a short view of their contrivance of the way of Justification, which we have laid down out of themselves, and have cited Suarez most frequently, because he pretendeth to a mid-way in these questions, wherein many of their Schoolmen do run into extreams; and they want not great confusion, differences, and contradictions among themselves in many of these tenets: so that it is no marvell to find different expressions of their judgement in these things.
Let us now enquire, if according to the former grounds, a sinner, that is pursued by the Law, may with confidence expect to be justified and absolved before the Tribunal of Gods justice; and we confidently assert, that according to these grounds no flesh living can be justified, which this one argument may make out. No sinner can expect Justification or pardon of sin; but according to the grounds and tearms laid down in the Gospel; But this way is not such. Ergo, &c. Or, That contrivance of Justification which doth overturn almost fully, most, if not all the Truths of the Gospel, and is utterly inconsistent with the same, cannot be the way how a sinner may be justified; But this is such, &c. For making out of this, we shall, first, propose some generall considerations. 2. More particularly touch some inconsistencies of the same. 3. Remove some objections. And, 4. resume the conclusion.
The first generall we propose to be considered, is this, that the way which God hath laid down in the Gospel for attaining of life by Christ Jesus, doth formally differ from that way of attaining life that He propounded to Adam: hence these two Covenants of Works and Grace and their conditions are frequently and directly opposed in the Scripture, as being different and opposit in respect of the account upon which men were to expect life; (See Rom. 10.6, 7, &c. Gal. 3.) But this way laid down, is in matter and form the same with the Covenant of Works in this respect, because it soundeth a mans hope of expecting life and heaven upon the merit of his own works and his observing of the commands, which these their grounds do confirm. 1. That they do compare his working and merit by it, to Adams before he fell, and supposeth this to succeed now in the room of that, as in the forecited Author, lib. 12. cap. 19. pag. 487, is clear. 2. That they state the tearms of life in these words, If thou would enter life, keep the commands, and cast the labourers to receive their hire, Matth. 20. And so from this they say, Christs merits have procured the Lords re-entring of a Covenant with us, wherein He promiseth happinesse to out working as the condition thereof, ibid. pag. 488. and saith there is no promise of the receptation of a sinner but upon this account. And, 3. that they say, the way now to life hath the same threatenings and promises that the first had, and so they conclude, it is the same with it. And although they acknowledge Christ to have merited this promise to be made, and this Grace to be given us whereby we may keep it, yet doth that infer no alteration of the way or tearms held out in that promise in respect of the condition thereof, although it shew a different ground upon which it is built, and from which it floweth: If therefore the Covenants differ, and a sinner cannot now obtain life upon that same condition, and upon the same way that Adam did, (even though he be habitually renewed) Then can he not come to obtain life in this way laid down. But to say the former, were to continue the Covenant of Works, and exclude the Covenant of Grace: This way therefore to life is utterly impossible.
2. If by the strain of the Gospel Christ Jesus be made all to us in respect of our peace and happinesse, and that immediately (that is, without the interveening of any new merit occasioned by His merit) Then the former way cannot be consistent with the Gospel, because immediately infused Grace is made our formall Righteousnesse or first Justification; and our actuall good works, our merit or second Justification; and these two are inconsistent together; for, Christ cannot immediately be our Righteousnesse, (as we stand before God) and inherent Grace and good Works also be immediately the same: because according to the first, if it be asked at the sinner, What is thy righteousnesse by which immediately thou darest appear before God or expect absolution and heaven from him? He is to answer, Christ and His satisfaction offered to me in the Gospel and by Faith received, this is the defence I mind to shelter my self with at the barr of His justice, and by which I expect to be saved. According to the last he were to answer that former question, thus, Inherent Grace is that which maketh me acceptable to God, and my good works, and their condign merit is that upon which I expect heaven according to His promise made thereto. Which certainly would rellish most uncomfortably to a challenged sinner, and is contrary to the former. But the former is true, that by the Gospel Christ Jesus is immediately made our Righteousnesse, by whose merits we may have only confidence to appear before God, to expect remission and salvation from Him according to that Scripture, 1 Corinth. 1.30. He is made to us of God Wisdom, Righteousnesse, Sanctification and Redemption, Col. 3.11. Christ is all, which is expresly mentioned in opposition to circumcision and uncircumcision, and every thing else, which are not admitted to be any thing to the Believer in the former respects, but Christ alone, Phil. 3.8, 9.
3. Gods contrivance of the Gospel for the justifying of a sinner through Christ Jesus, is clearly holden out to be by a judiciall transferring of our sins as a debt upon Christ the Cautioner, and of His Righteousnesse and merit to us, to be imputed for our Justification before God, without any respect had to our inherent holinesse or good works, whether done before or after Justification, as may appear from these two places, 2 Corinth. 5.20. that Christ is said to be made sin for us, that we may be made the Righteousnesse of God through Him: where this is clear, that by the Covenant of Redemption we are to be righteous by Christ, as Christ was sin for us; but Christ was made sin or sentenced by Justice for it, not by any infusion of sinfull habits (which were blasphemous to think) but by having imputed to Him the guilt of our sin in respect of the punishment thereof: It will follow therefore that He is our Righteousnesse, or we are justified or made just by Him, by having His Righteousnesse imputed to us, and accepted as performed in our name without laying the weight upon any inherent qualification in us; and can there be a more clear way to expound what this is to be made just by Christ, than by its opposit, what it is to be made sin for us? The second place, is, Philip. 3.8, 9. where Paul is seeking to be in readinesse for appearing before Gods Tribunall, and he was one who wanted not inherent Grace or actuall good Works, and in a great measure, yet in reference to Gods acceptation he can rest no where but in Christ, not having his own righteousnesse, which is of the Law, but that Righteousnesse which is by Faith in Christ: where we have first Paul looking on a Righteousnesse within him, which was his own, and that at the highest pitch of it: (for, it respecteth any posterior time when he might be called to a reckoning) this righteousnesse he disclaimeth as not being that which would be accepted. 2. He looketh to a Righteousnesse without him in Christ Jesus, which he considereth as being the only shelter even of a Believer from the wrath of God; so that if the question be proposed to Paul, What will thou choose to lippen unto? Where will thou choose to be found in the day of Judgement? His answer would be, only in Christ. If it be asked; what this is? he answereth, it is to have His Righteousnesse in opposition to his own. If it be again asked, How he cometh by it? he sheweth by Faith in Christ he cometh to partake of His Righteousnesse, which he dare lippen more unto than to his own. Whereby it appeareth that the Gospels way of justifying a sinner, is by imputing of Christs Righteousnesse, and by a sinners resting upon it. For, this righteousnesse, is not that which is procured by Christ, and is inherently in the Believer, but is that which is in Christ, and whereof the Believer partaketh by hiding himself under it, and by his faith opposing it to Justice, which can be done no other way than by imputation. Now there being nothing more opposit to the imputation of Christs Righteousnesse than the former Doctrine, there can be nothing more opposit to the way of the Gospel: and so if it be impossible to be justified without the imputation of Christs Righteousnesse, it is impossible to be justified by the way of the Papists.
4. The Scripture holdeth forth Gods way of reconciling sinners to Himself, to be by way of Covenanting, as, Isa. 55.2, 3. wherein God offereth, and the hearer receiveth and closeth with His offer, upon which followeth Gods acceptation of the person, as, Iob. 1.12. Heb. 8. Ier. 31. and his being reconciled to God. Hence there is so much spoken of Covenanting in Scripture, that the whole Doctrine thereof beareth that name of Covenant, or, Testament, and one that closeth with it cannot but be justified. Now, by this Doctrine of Justification by inherent Grace, or merit of Works, there is no place left for such Covenanting upon such tearms; yea, they are inconsistent together. Therefore this cannot be the way of making up the breach between God and a sinner,
5. That Justification, which the Gospel speaketh of, is that wherein Faith hath a peculiar causality beyond any other Grace, as that which doth entitle a sinner unto Pardon and Justification by the vertue of Christs Righteousnesse, which it doth take hold of. Hence it is that so frequently in Scripture it is called justification by faith, and that, as opposit to all other Graces in that respect, the righteousnesse which is of faith, and such like. Now, the former way is utterly inconsistent with this, Therefore cannot be the way to Salvation. And considering, that Covenanting with God, imputation of Christs Righteousnesse, Justification by Faith, &c. are things so essentiall unto the up-making of a sinners breach with God, and that yet all of them are so great strangers, even in the very name to the Popish way of justification, and materially inconsistent with the same, it cannot be of God.
More particularly, we will find it overturn, 1. the nature of Justification, and at best it doth put in Sanctification in the room thereof; and there is never any distinct ground la…d, by which a sinner may come to receive a sentence of absolution before God, but this, to wit, Justification, is lost by the former Doctrine; and they acknowledge no such thing distinct from Regeneration or Sanctification, as if no such act as Justification were needfull or mentioned in Scripture, as distinct from these; and, in effect, it leaveth a sinner to a way of Salvation that wanteth Justification in it: and therefore cannot profit him. For by denying that which is the formall cause of Justification, they deny it self, seing that giveth it a being.
2. It derogateth from the nature of Grace, and that in severall respects. 1. As to graces efficacie, that it hangeth at mans free-will. 2. As to its Soveraignity, that it boundeth it to mans disposing of himself. 3. As to its freedom, in that it appointeth mans own satisfaction for the removing of punishment, and his own merit for the obtaining of reward; and as to its spirituall sublime way of working, making it carnally to be conferred ex opere operato.
3. It enervateth the merit of Christ: For, at the best it attributeth to that only the restoring of a Covenant of Works, which may be entered, keeped, and broken according to mens working; and, as it were, the procuring to men a new stock of habituall Grace, with which they are to trade, and procure their own happinesse by their after merit. In reference to which if they fail, Christs merit, and their habituall Grace will not profit them. Therefore the weight of obtaining life is laid there. But the removing of the punishment, and the obtaining of the reward, they ascribe to humane satisfaction and good Works, and that by reason of their own intrinsick worth, without the imputation of Christs merit, except in respect of the generall influence formerly alleaged; yea, they fear not to call Saints their Redeemers, in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them, as Bellar. asserteth, lib. 1. de indulg. cap. 4. col. 1161. and at most they are sanctified by Christs merit, but after that they do for themselves.
4. It wrongeth the Lord Himself, 1. In His Grace, as hath been said. 2. In His Justice, as if He were to be satisfied by creatures satisfaction, and that in such things as many men would not be pleased with; yea, they scare not to affirm, that such holinesse could not but have satisfied Him and merited, although Christ had never suffered: which sheweth also how little they respect Christs merit, as the forcited Suarez, pag. 484. and 486. afterteth. 3. It wrongeth His soveragnity, in that it tyeth Him in proper Justice to be mans debter, and that not by vertue of His promise only, but from the consideration of the intrinsick value and merit of mens good works, that He were not just, if He did not reward them.
5. It wrongeth Gods Covenant: for either it alloweth no Covenant at all, or quite altereth the nature and tearms thereof, and turneth it to Works, as hath been said. For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works, however one be enabled to perform that stipulation, which certainly was by Grace, even to Adam.
6. It enervateth Faith, excluding altogether that Faith that receiveth Christ and taketh hold on Him, and closeth with the Covenant of Grace, and leaveth no more to a Believer, but a naked assent to the Truth of God, which is in the devils; and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect.
7. It overturneth the Truth concerning mans naturall estate, in giving him a free-will in reference to spirituall good, and that before the infusion of Grace, and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit.
8. It corrupteth the holy Law of God, 1. In its end, as if now it were to be the condition of Gods Covenant upon which life is to be attained. 2. In its meaning, as if it did not condem naturall concupiscence; and many other things are exempted by them from it, that they may make the fulfilling thereof possible.
9. It denyeth the true nature of sin, and maketh many things that are contrary to the Law of God to be no sin; as by its excluding of the remainings of originall sin, and many others (by that fond distinction of venial and mortal sins) from being accounted sins that make men lyable to eternal wrath.
10. It overturneth the nature of the Sacraments, 1. In making these to be Sacraments which are not, as Pennance, Extream unction, &c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word, or can quiet a conscience in reference thereto, as the conferring of Grace ex opere operato.
11. It doth not leave Discipline undestroyed: for, it abuseth the power of the keyes in this absolution, to make up a Sacrament and confer grace, and give Indulgences, and suchlike, which no sober man will think a sufficient way for founding of his peace, or to be a defence against a challenge in the day of Judgment.
12. It doth altogether overturn that consolation that God alloweth His people: For, 1. there is great anxiety in the supposed way of attaining it. 2. No certaintie of having of it, and so it can yeeld comfort to none. 3. According to their principles, it may be lost, and one that is justified to day, may be in a stare of damnation tomorrow. 4. It maketh their recovery difficult and almost desperat: for, (as Bellar. in the forecited place asserteth) it may have with it 20000. years continuance in purgatory. Of this uncomfortablnesse, and of all this matter, more may be seen on Chap. 9. Lect. 1.
13. It excludeth knowledge, and cryeth up ignorance; So that Bellar. lib. de Iustific. doth not fear to say, that Faith ought rather to be defined by ignorance than knowledge, per ignorantiam potius quam per notitiam.
14. It overturneth and corrupteth the nature of holinesse and good works, and all spirituall worship, putting in, I cannot tell what, will-worship, externall rites, &c. in the place of all practice, mumbling and muttering unknown words for prayer, afflicting of the body for mortification, and many such like things have they.
These are but a part of the horrible absurdities of this way, and yet we suppose are sufficient to demonstrate the truth of what we assert, to wit, that this way is involved with many fundamentall inconsistencies with the Truth and way of the Gospel, and so cannot be a possible way of attaining Salvation; for, it maketh men to count many sins not to be sins, and so never to repent of them: the sins that it discovereth, it leadeth them not to the right satisfaction, which only can be accepted for them, to wit, Christs Righteousnesse, but to their own inherent holinesse and good works; yea, even this they corrupt; and what they account saving Grace, as Faith, Repentance, Humility and such like, are nothing lesse than such indeed before God.
If it be again further asked, what then are we to esteem of such as lived under Popery, if all of them be excluded from the obtaining of salvation? We answer with a fourfold distinction. 1. We would distinguish these who might live under Popery, and yet be keeped from the infection thereof and no way belong to that body, from the native members thereof; of such we have spoken, Chap. 11. and 12. to such the Lord speaketh, Chap. 18. Come out of Babylon, my people: such were rather captives under her tyrannie, than subjects of her Kingdom: of these there is no question, but as the Lord sealed them for Him. self Chap. 7. so did He alwayes singularly own them, and accept of them. 2. We may distinguish Papists in these that are antichristian worshippers, and others who are superstitious, and in some things are erroneous: We call them antichristian, who receive the beasts mark and number, and give him worship in more than an humane manner, ascribing to him a certain divinity, infallibility, universall supremacy, and such like antichristian attributes; and who, 2. receive his doctrine in the complex contrivance thereof, which is his number; and, 3. who joyn in his worship wherein it is antichristian, as praying to Saints, worshipping of Images, adoration of the Masse, and such like. These in the former assertion we have excluded. Again, we call them superstitious Papists, who might not altogether have keeped a distance from that Church in every thing, but many wayes have been tainted with their superstitions yet so as to be keeped from an antichristian conjunction with that society or union therewith in things that are plainly antichristian; but might be testifying against such by some sincere zeal and pure light. Thus, 1. we suppose that many did give some reverence to the Popes, who yet did utterly abhor their grosse usurpations and blasphemies, his assuming to himself what was proper to God and Jesus Christ, and detest the base flatteries of others, that ascribed these to him, as to be supream head of all, and that both in Civil and Ecclesiasticall things, to be infallible, to be countable to none, to authorize traditions, and such like; and might only give him some reverence, either from humane policie and Ecclesiastick constitutions, such as was given to Archbishops, Patriarchs, &c. or, they might esteem him (though erroneously and ignorantly) to be a Church-officer, for medling with things incumbent to Church-officers to meddle in, without any opinion of his illimited or absolute power, even as men might err in accounting Bishops, Archbishops, Patriarchs, &c. of divine Authority, although they might disclaim antichristian tyrannous usurpation and practices in them, and seek only to have that power subservient to edification. 2. Further in fundamentall doctrines they may be pure, although not altogether without errors, even as were many of the Fathers. 3. In worship they might joyn many superstitious rites, as Crosses, Altars, Bowings, &c. yet abstain from worshiping of Saints and Idols, and from accounting the Masse a propitiatory sacrifice, although they might joyn in the Eucharist, and such like. Of such sort were Gersom, Bernard, and some others in the midst of Popish darknesse, who were not altogether free of these superstitions, yet still did check the Popish pride and usurpation, and bound their authority, and preserved the doctrine of remission of sins through faith in Christs Righteousnesse pure, and pressed holinesse in some spirituall manner, even in the midst of many superstitions that abounded; and whereof they were not altogether free. We suppose these last are no wayes to be classed with the former, but might have had accesse to Gods mercy through Christ Jesus: Because, 1. although they had errors, yet were they not such as were inconsistent with sincerity and the nature of the administration of Grace. And, 2. because they keeped the way of attaining pardon through Christ Jesus clear, which being followed by them in their practice (as no doubt it was by many) might, through Gods gracious dealing with them, make them acceptable before Him, so that their failings being of infirmity and not of malice, might not be imputed to them; but they accepted as penitents, being sincerely affected with what they conceived to dishonour God, although they did not discern every thing that was sin against Him.
Dist. 3. We would distinguish Papists living so and dying so, from such as though living so, might yet by Gods Grace have repentance conferred upon them at their death. This hath been found by experience, that many who have been tenacious of the doctrines and superstitions of Popery in their life, have been yet at their death brought to abhor them, and to betake them to the Righteousnesse of Christ alone for their Justification. These, where that Repentance and Faith were true (as no question often it was) are no wayes to be excluded, or accounted worshippers of the beast.
4. Distinguish times, some thing might through Gods Grace be more dispensed with in these times of more universall darknesse, than afterward in the breaking out of light, and in Gods erecting a Standart for His Truth in the earth, and bringing forth a visible Church-state for His People to joyn in, which formerly was not: hence communion in Church-fellowship with the Church of Rome is much more dangerous now than formerly: which will appear, upon these considerations, 1. Because the Lord doth more peremptorily now threaten her and her followers, and addeth more severe certifications to the same, as we may see in this place: now, this is proclaimed, If any man worship the beast, &c. the same shall drink of the wine of the wrath of God. And again, Chap. 18.4. 2. Their stay now is more unexcusable, because the Lord hath opened a door of freedom, and they refuse it, even as the peoples stay in Babylon, while the captivity lasted, was not imputed to them; yet, staying after the proclaimed liberty, was detested, and having with it ingratitude against their Redeemer, and despising of their Redemption offered, and a willing submission to that bondage, contrary to the warnings and advertisements given them, and Gods call to abandon the same. 3. After this also, things in the doctrine and worship of the Church of Rome became more deadly; for, Babylon refused to be cured, and in the Lords righteous judgement it came to passe that their doctrines became more corrupt, that thereby He might punish their contempt of, and enmity at the light which He had made to shine. Hence it is that the later Schoolmen, especially the Jesuits, are more corrupt than the former, as may be marked in the writings of diverse Schoolmen upon Thomas who do mutilate and corrupt many things in him; so as they may agree with the late determinations of the Pope, and the Councel of Trent, and may be most opposit to those they call Hereticks: an instance whereof may be seen in Cajetan, in 3. Thoma qu. 48. art. 5. where explaining that assertion of Thomas, that only Christ ought to be called our Redeemer (which formerly we had Bellarmin contradicting) he laieth down, for the qualifying thereof, that bull of Leo the tenth concerning Indulgences and the application of the Saints purchases to others which was sent to him when he was his Legate in Germanie, and forceth such a sense upon Thomas as might agree with it. Thus also (as we may see) was done in the Councel of Trent, where ever in all debates among Divines the most corrupt side was inclined to, and concluded. 4. Remaining in Popery now hath more contempt with it of Gods calling, and hath greater snares, as is said; and therefore hath lesse ground now either to expect preservation from sin or wrath, because Gods call requireth separation now more fully, and in a more distinct manner than formerly He did, as, Revel. 18. Come out of her, my people, be not partakers of her sin, lest ye partake of her plagues: which doth hold forth a sp…ciall hazard in reference both to sin and wrath, after the Lords making this to be proclaimed more than formerly it was.